UC-NRLF 


B    3    1M3    MMD 


TEXT-BOOK    OF    POPERY; 

COMPRISING 

A  BRIEF  HISTORY 

OF    THE 

COUNCIL    OF    TRENT, 

A  TRANSLATION  OF  ITS  DOCTRINAL  DECREES, 
and  conous  extracts 

FK"M  THE  CATECHISM  PUBLISHED  BY  ITS  AUTHORITY; 

(Tt'itfj  Xotcs  nutt  Illustrations: 

TO    WHICH    IS    ADDED,    15  AN  APPENDIX,  THE  DOCTRINAL    DECREES 
AND  CANONS  OF  THE  COUNCIL  OF  TRENT, 

In  Latin,  as   published  at  Rome,  Anno  Domini  1564: 

TIIS  WHOLF.  INTENDED  TO  MRNIHl 

A  CORRECT  AND  COMPLETE  VIEW 
OF    TBI 

THEOLOGICAL  SYSTEM  OF  POPERY. 


BY    J.    M.    CRAMP. 


WITH  ADDITIONAL  NOTES  TRANSLAT1  D 


NEW- YORK 
PI  BUSHED    liY    DANIEL    IPPLETON, 

CLTJITOH    IIAI.L. 

II. 


ENTERED    ACCORDING    TO   ACT    OF    CONGRESS, 

In  the  year  1831,  by  Daniel  Appleton,  in  the  Clerk's  Office  of  the  District 

Court  of  the  Southern  District  of  New-York. 


TO    THF. 

RIGHT  HONOl  R  M'.I.K 

ROBERT,   EARL   OF   RODEN, 
BARON  CLANBRASSIL,  K.  P. 

M?  Lord, 
In  contemplating  the  publication  of  this  volume, 

I  was  anxious  that  it  should  go  forth  to  the  world 
under  the  auspices  of  some  illustrious  individual, 
well  known  for  his  love  to  evangelical  truth,  and 
his  zeal  in  the  cause  of  Protestantism. 

With  these  views,  I  was  induced  to  seek  your 
Lord-hip'-  patronage,  and  nov«  avail  myself  of 
the   permission   so    readily    and   condescendingly 

i      iited. 

Your  Lordship  is  fully  acquainted  with  the  the- 
ological errors  and  pernicious  tendencies  of  Popery, 
and  its  effects  in  the  sister  country.  In  striving 
to  counteract  the  influence  of  thai  baneful  system 
on  the  minds  and  morals  of  the  people,  your  Lord- 
ship*- talents  and  em  rgi<  -  have  been  most  usefully 
employed;  especially  (may  I  he  allowed  to  say,) 
in  the  dissemination  <>!  the  pure  word  of  God,  and 
the  Bcriptural  education  of  the  poor. 

The  favourite  sentiment  of  our  great  naval  hero 
is  frequently  brought  to  your  Lordship's  recoil* 


V  DEDICATION. 

tion.  Ireland,  too,  "  expects  every  man  to  do 
his  duty."  Nor  can  he  be  worthy  the  name  of  a 
patriot  who  does  not  exert  his  best  efforts  for  the 
diffusion  of  the  principles  of  Protestantism ;  since 
the  religion  of  the  Bible,  understood  and  practised* 
and  "  the  Bible  only  is  the  religion  of  (Protest- 
ants,") is  the  best  pledge  of  peace  and  good  order, 
and  the  surest  source  of  a  nation's  prosperity. 

May  your  Lordship  long  be  spared  to  enjoy  the 
high  privilege  and  refined  bliss  of  Christian  exer- 
tion, and  to  support,  by  your  patronage,  your  ex- 
ample, and  your  benevolent  aid,  those  institutions 
which  are  the  glory  of  the  present  age,  and  the  true 
bulwarks  of  the  land  ? 

I  have  the  honour  to  be, 
My  Lord, 
Your  Lordship's  much  obliged 
and  obedient  servant, 
John  Mockett  Cramp. 
May  20,  1831. 


PREFACE. 


Mn  Butler  maintains,  in  his  "Book  of  the  Roman 
Catholic  Church,"  that,  "in  every  rrligious  controversy 
between  Protestants  and  Roman  Catholics,  the  follow- 
ing  rule  should  he  rigidly  observed: — 'That  no  doc- 
trine  should  he  ascribed  to  the  Roman  Catholics  as  a 
bodv,  except  such  as  is  an  article  of  their  faith?" 

Protestants  have  no  objections  to  meet  their  oppo- 
nents on  their  own  terms.  The  articles  of  faith  of  the 
Roman  Catholic  church  are  to  be  found  in  its  accre- 
dited creeds,  catechisms,  formularies,  and  decrees.  These 
received  the  finishing  touch  at  the  council  of  Trent. 
The  doctrinal  decisions  of  that  assembly  arc  held  sacred 
by  every  Roman  Catholic,  in  every  country. 

I  compiling  this  small  volume,  the  author  has  aimed 
todelini  theological  system  of  tl     I  i  hurch, 

as  definitively  and  authoritatively  settled  at  Trent,  and 
exhibited  in  the  decrees  of  the  council,  its  catechism, 
and  the  creed  of  Pope  Pius  IV.  He  has  also  endea- 
voured to  rentier  the  work  interesting  to  general  r< 
ers  by  interweaving  historical  sketches,  illustrative  of 
the  spin*,  and  tendency  of  the  sentiments  maintained 
by  B  Catholics.     The  whole  is  intended  to  pre- 

sent a  picture  of  /'  y  as  it  is,  fairly  and  faithfully 
drawn. 

J.  M    C 

St.  Peter's,  IsU  of  Tkuntt.  Mag  20,  1831. 


1 


CONTENTS. 


PTER  I. 

INTRODUCTORY    SKETCH. 

State  of  Religion  miri  M  I  lie  ConimcnccriK" 

tli->  Su  Century — '.  nation — Lather's  Ap- 

:i  in  a    Council — Hi-    I 
\\  orms—  Adrian  VI.  and                 l"  Nuremberg— The  Hand 
Gri                            :it  VII.—  tation  "•,' 

a  Council—  I  "  nburg— Paul  III.— A  Couni  il  sum- 
moned  I-  Pot  to  inquire 
in-                —Their  Report— '  rent 

— It-  Saspenaioo — I  mblyofthe  Council 
at  Trent Page  J  ■'. 

CHAPTER  II. 

TH  : 

rTrenl — Progress  of  1  .ntinr. —  -  par- 
ties— Character  of  ;  1  -  peror — 
Fear<  "I"  the  Pope—  Bi- 
tonto's  S  the 
Cooncil — \  ii  of 
the  I  e  l  ■  en  the  d  —The  plan 
adopted — Tumi  3  1  '  1 — Marl. 
Church  enumerated — Infallibility — Exclusive  salvation 28 

; AFTER    III 

THE    RII.E    OF    FAITH. 

Rejection  of  I       I 
I  f  S 

Right  of  Inl                  —                             — D 
and  Tradition — Manner  in  wl                              i  by  Protest  ml  — 
Explanatory  Observations  and  Refleotk)   -  ...   


Via  CONTENTS. 

CHAPTER  IV 

ORIGINAL    SIN. 


Debates  on  the  Right  of  the  Regulars  to  preach  and  deliver  Lee" 
lures — Treatment  of  the  Bishop  of  Fsesuli — Debates  on  Original 
Sin — The  immaculate  Conception  of  the  Virgin — Fifth  Session 
— Decree  on  Original  Sin Pa,"e  69 


'-' 


CHAPTER  V. 

JUSTIFICATION. 

Alliance  between  the  Pope  and  Emperor  against  the  Protestants — 
Discussions  at  Trent,  on  justification,  free  will,  and  predestina- 
tion— Negotiations  for  the  transfer  of  the  Council — Episcopal  re- 
sidence considered — Sixth  Session — Decree  on  Justification, 
and  on  Episcopal  Residence — Manner  in  which  the  decree  on  Jus- 
tification was  received  by  the  Protestants — Observations  on  it — 
Publications  of  Catharine,  Soto,  and  Andrew  Vega 82 

CHAPTER  VI. 

THE    SACRAMENTS. BAPTISM. CONFIRMATION. 

Discussions  on  the  doctrine  of  the  Sacraments,  and  on  baptism  and 
confirmation — Debates  on  pluralities — Memorial  presented  by  the 
Spanish  bishops — Seventh  Session — Decreeonthe  sacraments, 
and  on  baptism  and  confirmation — also  on  reform,  chiefly  plurali- 
ties— Infectious  fever  at  Trent— Resolution  taken  to  transfer  the 
Council  to  Bologna — Eighth  Session — The  Spanish  bishops  re- 
fuse to  leave  Trent — Observations  on  the  transfer — Indignation 
of  the  Emperor — Proceedings  at  Bologna — Ninth  and  Tenth 
Sessions — Diet  of  Augsburg — Submission  of  the  Protestants 
procured — The  Pope  refuses  to  restore  the  Council  to  Trent 
— The  Emperor  protests  against  it — The  interim — Suspension  of 
the  Council — Death  of  the  Pope 119 

CHAPTER  VII. 

THE    EUCHARIST. TRANSUBSTANTIATION. 

Election  of  Julius  III.  to  the  Papal  chair — Negotiations  between  the 
Pope  and  the  emperor  respecting  the  resumption  of  the  council — 
Publication  ofthe  bull — Objections  of  the  Protestants — The  coun- 
cil re-opened — Eleventh  Session — Twelfth  Session — Ex- 
hortation of  the  Legates — Protestation  of  the  King  of  France — 
Debates  on  the  Eucharist,  and  on  appeals  to  Rome — Thirteenth 
Session — Decree  on  the  Eucharist — Postponement  of  certain  ar- 
ticles till  the  arrivalofthe  Protestants — Safeconduct granted  them 
— Ambassadors  from  the  Elector  of  Brandenburg 148 


onten  rs 
CH  *PTER  VIII. 

Rejection  of  the  S  ife-cond     t  by  the 

Penance— Opposition  to  Reform — Affuir  of  the  Bisho] 
tlnn— Arrival  of  Protestant  ambassadors  from  Wirtemburg,  Stras- 
burg,  &c. — Fourteenth  Session  —  Decree  on  Penan 
flections  thereon— D              of  error  in  the  Decree  after  its  publi- 
cation  

CHAPTER  IX. 


THEME    UNCTION. 

Decree  on  Extreme  Unction — ReflectJ  ins —  Decree  on  Reformation 
— Arrival  of  amb  i  from  Mai  .   jrotiations 

meeting  a  new  Safe-conducl — Refusal  to  meet  the  wishes  ofthe 
P  The  P  Imitted  to  audience — 

Defeat  of  thi   I  h  the  uncontrolled  despot- 

'i  ofthe  Pop( —  I'ik  1 1  i  nii:               — [nsolent  Sermon  breach- 
ed bj    i  Monk— Six  Pro    rtant  Divines  arrive  at  Trent — Theirin- 
efiectual  attempts  to  obtain  a  hearing — War  between  Charles  V. 
and  Maurice  of  Saxony — Sixteenth  Session — Suspensioi 
the  Council 


LAPTER  X. 

Abortive  proji  lion 

of  M  i-  D. — H  nl  IV. — Peace  of 

Passaa      V     gant  behaviour  ofthe  Pope — 1  adedanxi 

for  reform  —  Pr  I  in  Italj 

fair-  in  Europe  in  L559 — ]  leathof  Paul  IV. —  Election  of  Pius  IV. 
—  i;  ibly  of  i  .     (  dons  on  that 

■^object — Nuncio 

ment  of  Legal Re-  ipenin 

. — The  prohibition  ofb 
— Eioh  tki  ith  6  D  prohibi 

conduct  issued  to  the  Proi  i  h(  of 

residenc —  n  i 

Ion — Mi  iir  reception  —  1 
Twentieth  S  i  union  in  one  kind,  and 

the  concession  of  the  cup  to  — 1  ian, 

Imperial,  and  French  am  > 
ponemenl  of  the  qo  -•  in  -  '< 
comiiiuu'uii  in oi  - 


X  CONTENTS. 

CHAPTER  XL 

THE    MASS. 

Discussions  on  the  Mass — Debates  on  the  concession  of  the  cup  to 
the  laity — Division  on  that  question — Subsequent  determination 
to  refer  it  to  the  Pope — Twenty-second  Session — Decree  on  the 
Mass — Reflections 264 

CHAPTER  XII. 

THE    PRIESTHOOD. 

Determination  to  close  the  Council — Debates  on  the  sacrament  of 
orders,  and  on  the  divine  right  of  episcopacy  and  of  residence — 
Arrival  of  the  cardinal  of  Lorraine,  and  the  French  prelates — their 
▼iews  and  intentions — Fears  of  the  papal  party — Miscellaneous 
historical  notices — Frequent  prorogations  of  the  session — Twen- 
ty-third Session — Decree  on  the  sacrament  of  orders — View  of 
the  spiritual  and  temporal  power  of  the  Pope — Decree  of  refor- 
mation  287 

CHAPTER  XIII. 

CELIBACY    OF    THE    PRIESTHOOD MONASTICISM. 

Crafty  policy  of  the  Legates  with  respect  to  reform — Twenty- 
fourth  Session — Decree  on  Matrimony — Doctrine  and  practice 
of  the  Church  of  Rome  in  regard  to  the  celibacy  of  the  Clergy — 
Monasticism,  and  its  effects — Decree  respecting  the  Monastic  Or^ 
ders 317 

CHAPTER  XIV. 


PURGATORY INDULGENCES. 

Haste  to  finish  the  Council — News  of  the  Pope's  illness — Twentt- 
fifth  and  last  session — Decree  on  Purgatory — Further  illustra- 
tions ofthe  sentiments  and  practice  of  the  Roman  Catholic  Church 
on  that  subject — Doctrine  of  Indulgences  explained — Decree — 
Institution  and  effects  of  Jubilees — Roman  Chancery — Decree 
on  fasts,  feast-days,  &c. — Observations 333 

CHAPTER  XV. 


SAINTS,    RELICS,    AND    IMAGES. 

Decree  respecting  the  invocation  of  Saints — Relics — and  Images — 

Facts  and  Observations  relative  to  each — Worship  of  the  Virgin 

Mary 348 


\   I   I    N  I  XI 

CHAPTER  Wl 

l      I  MM  \ —  rill.    <  ATECHISM. 

Decrees  of  reformation     I       matrons  of  the  fathers  at  the  close  of 

the  council — Index  of  prohibited  booh  —  Rules  of  the  congregation 

'the  Index— Account  of  a  Spanish  Index  Cxpurgatorius — Pub- 

hcationofu    I  ism — Remarks  on  a  recent  translation  of  that 

work 367 

fHAPTEK   XVII. 

POPE  PUSS  CREED — CONCLUDING  OBSERVATIONS. 

Decree  respecting  the  observance  ofthe  enactments  of  the  council — 
Bull  of  confirmation — Pope  Pius's  creed — Concluding  observa- 
tie  ry  and  Christianity  contrasted 384 

*       APPENDIX 

\      I.  Decreta  et  Canones  Concilii  Tridentini 401 

II.  Acclamationes  Patruiw 445 

III.  I;    .  Indicis 44ti 

IV.  Pope  Pius's  Creed  (iu  the  original  Latin) 450 


TEXT-BOOK  OF  POPERY. 


CHAPTER  I. 

INTRODUCTORY    SKETCH. 

State  of  Religion  and  Moral*  i     I  ■     at  the  Comn  it  of 

the  Sixteenth  Century — Rise  of  the  Reformation — Luther's  Ap- 
peal to  a  Council — His  Condemnation  by  Leo  X. —  Diet  of 
Worms — Adrian  VI.  and  die  l>i  il "!'  Nun  mburg— The  Bund 
Grievances — Clemenl  VII. —  Diet  of  Augsburg — Expectation  of 
a  Couucil — Peace  of  Nnrembtirg — Paul  III. — A  Council  sum- 
moned— Its  Postponement — Commission  of  Cardinals  to  inquire 
into  Abuses — Their  Report — Convocation  of  a  Council  at  Trent 
—It-  Suspension — Diet  of  Spire— Re-assembly  of  the  Council 
at  T 

The  state  of  religion  and   morals  in  Europe,  at  the 
commencement   of   the  sixteenth  century,  was  truly 
lorable.     In  tin;  general  depravation  of  manners  that 
pre'.  lesiastics,  even  of  the  highest  order, 

largely  participated     The  murmurs  aiv1  aints  of 

Christendom,  frequently  and  unequivocally  expr< 
verify  this  fact  beyond  the  possibility  of  contradic- 
tion.    It  is  also  confirmed  by  the  rel  ions 
of  the  parties  themselv 

History  bears  ample  testimony  to  the  truth  of  these 
remarks.     The  writers  of  the  period  above-mentioned 
agree  in  confessing  that  gross  immorality  and  cruel  op- 
tion distinguished  the  pi  1,   and  justly 
posed  il  to  the  contempt  and  hatred  of  the  community. 
A  volume  might  be  compiled  from  tits  of 
ptionable    witn<     •       who   \             I    personal 
knowledge  of  t                                             From  such 
sources  we  learn  the  following  facts: — that  the  for 
celibacy  of  the  prints  prod           imong  them  unbri 
and  shameless  hcentio             concubi 
rally  practised  ;  ti.  I  I                ■  ontrived  to  obtain  | 


14  INTRODUCTORY'    SKETCH. 

session  of  so  much  wealth,  that  in  Germany  more  than 
one  half  of  the  national  property  was  in  their  hands ; 
that  by  their  fees  and  exactions,  often  wrung  from  the 
people  by  vile  imposture,  they  impoverished  every 
Christian  country,  while  they  refused  to  share  the  bur- 
den of  taxation ;  that  they  claimed  exemption  from  the 
jurisdiction  of  the  laity,  and  could  therefore  commit 
crime  with  comparative  impunity,  in  which  they  were 
further  indulged  by  the  easy  terms  on  which  pardon  or 
dispensation  could  be  procured  at  Rome ;  that  the  ve- 
nality of  the  pontifical  court  was  so  notorious  that  the 
sale  of  offices  was  open  and  public  ;  that  the  detestable 
traffic  in  indulgences  gave  rise  to  the  most  scandalous 
impositions,  and  legalised  every  species  of  avarice  and 
fraud;  that  by  reservations,  appeals,  expectative  graces, 
annates,  &c.  the  Popes  had  subdued  to  their  will  the 
whole  hierarchy,  leaving  to  the  bishops  little  more  than 
the  shadow  of  power,  and  exalting  above  them  the  mo- 
nastic orders,  their  sworn  and  faithful  vassals ;  and  that 
those  same  pontiffs,  so  far  from  being  examples  of  virtue 
and  religion,  were  generally  destitute  of  both,  and  too 
frequently  patterns  of  the  most  horrible  vices. 1 

It  must  not  be  forgotten,  that  with  these  abuses  were 
connected  the  most  awful  corruptions  in  doctrine  and 
worship.  Human  merit  was  substituted  for  justification 
by  faith.  Fastings,  penances,  idle  ceremonies,  and 
the  opus  operatum  of  the  sacraments,  were  instead  of 
sanctification  by  the  influences  of  the  Holy  Spirit.    The 


1  Consnlt  every  part  of  the  Work  entitled,  Fasciculus  Rerum  Ex- 
petendarum  et  Fugiendarum,  "a  collection  of  things  to  be  desired 
and  of  those  to  be  avoided :"  "  a  Bull  of  the  Devil,  in  ichich  the  fa- 
ther admonishes  his  Pope,  and  instructs  him  in  tckat  manner  lie  ought 
to  conduct  himself  in  governing  the  Roman  church  and  the  whole 
uorld" — a  rare  tract,  without  name,  date,  or  place,  but  evidently  the 
production  of  the  early  part  of  the  sixteenth  centnry :  "  Antilogia 
Papa,  Reply  of  the  Pope  :"  concerning  the  corrupt  condition  of  the 
Church  and  the  perverseness  of  the  whole  Romish  clergy,  &c. 
BasilctB,  1555.  Referring  to  this  period,  Bellarmine  says,  "  There 
was  no  restraint  in  morals,  no  acquaintance  with  sacred  literature, 
no  respect  paid  to  holy  things,  in  a  word,  hardly  any  Religion." 
Opera,  torn.  vi.  col.  29G.  Edit.  Colon.  1017,  quoted  by  Gerdesius, 
in  his  "Historia  Evang.  Renovati,"  torn.  i.  p.  25.  Edit.  Groningae, 
1744.  The  English  reader  may  consult  Bower's  Lives  of  the  Popes, 
JVIosheim's  Eccl.  Hist.  Cent.  16.  sect.  1.  chap.  1.  and  Robertson's 
Charles  V.  book  2. 


i  s  i  it- 1  i  .   rouv    BKBT<  H  15 

Virgin  Mary  niul  the  saints  had  in  great  measure  sup- 
planted Jesus  Christ,  and  robbed  nun  of  bis  honours. 
TheScriptures  were  studiously  withheld  from  the  people, 
and  little  Btudied  by  the  priests,  many  of  whom  were,  in 

totally  ignorant  of  the  word  of  (  tod.  Worship  \ 
perform)  I  Latin,  which  scarcely  any  understood. 
Incense  perfumed  the  air;  gold,  and  jewels,  and  m 
nificent  pageantry,  dazzled  the  eyes;  melodious  sounds 
of  music  fell  upon  the  ear ;  but  the  mind  was  unen- 
lightened, and  the  heart  unimpressed.  Faithhadtodo 
with  lil  than  the  "lying  wonders"  by  which  a 

tern  of  impudent  trick.  I;   hope  rested 

on  the  intercession  of  saints,  the  power  of  priestly  abso- 
lution, and  the  efficacy  of  prayers  for  the  dead  ;  charity 
was  reserved  for  those,  and  those  only,  who  bowed  the 
knee  before  the  "man  of  sin." 

For  a  century  past,  all  Europe  had  felt  the  necessity 
of  reformation,  and  groaned  with  impatience  under  the 
galling  yoke.  S  ral  attempts  at  improvement  had 
been  made  The  Councils  of  Constance2  and  Basle3 
boldly  asserted  their  superiority  to  the  Pope,  and  avowed 
their"  intention  to  effect  a  reform  "  in  the  head  and 
as  it  used  then  to  be  expressed.  But  mean? 
were  always  found  by  successive  pontiffs  to  evade  tho 
just  demands  of  an  indignant  people.  <  lorruptions  and 
abuses  were  defended  with  such  tenacity  and  the  in- 
les  of  the  Romish  Court  were  so  successfully  em- 
ployed, that  remonstrance  ..orials,  the  requests  of 
princes,  the  decrees  of  councils,  and  even  the 
voice  of  the  church,  were  unavaili 

In  the  year  1517,  Luther  commenced  that  series  of 
attacks  on  the  papacy  which  issued  in  the  great  event 
usually  denominati  I  I '.  R  formation."  At  first, 
indeed",   he  thought  of  nothii  I  I 

;ect  of  Leo   X.,    and  would   have  si  I  to  bis 

fter  his  public  opposition  to  Tetzel,  had 

the  inaptly  ii  !  to  check  bis  |  ■.  or 

adopted  mild  and  concili  I  !  I       oind 


l  A.  D.  1414.  •    3  A   D.  1431. 

I  -  Letter  to  the  Pope.     The  concluding  words  are  truh 

markable:  "Wherefore,  most  holy  father  I  jrBelf  at  the  feet  of 

thv  ;  r  op  there  all  that  lam,  nil  thai  I 


16  INTRODUCTORY    SKETCH. 

was  solely  engaged  with  the  doctrine  and  abuse  of  in« 
diligences,  and  against  them  all  his  efforts  were  directed. 
Had  the  Pope  yielded  to  his  remonstrances,  and  either 
suppressed  or  modified  that  nefarious  traffic,  it  is  pro- 
bable that  the  world  would  have  heard  no  more  of  the 
troublesome  monk  of  Wittemburg.  But,  by  the  good 
providence  of  God,  the  "  spirit  of  slumber"  fell  upon 
Leo :  he  let  Luther  alone  till  it  was  too  late  to  think  of 
crushing  him,  a&d  when  he  did  interfere,  he  employed 
means  which  rather  tended  to  further,  than  to  stop  the 
dreaded  reform. 

Maximilian  I.  was  then  Emperor  of  Germany;  a  man 
of  small  talent,  but  firm  in  his  attachment  to  popery, 
and  fearful  of  all  innovation.  He  persuaded  Leo  to 
cite  Luther  to  Rome;  but  by  the  interference  of  Frede- 
ric, Elector  of  Saxony,  the  cause  was  committed  to 
Cajetan,  the  papal  legate,  who  had  come  into  Germany 
to  attend  a  diet  of  the  empire  at  Augsburg.  With 
him  the  reformer  had  three  conferences ;  it  is  not  sur- 
prising that  they  were  entirely  unsatisfactory.  Un- 
shaken in  his  opinions,  Luther  was  prevailed  on  by  his 
friends  to  leave  Augsburg,  but  not  till  he  had  appealed 
from  the  Pope,  ill  informed  as  he  then  was,  to  the  same 
Pope  when  he  should  better  understand  his  cause. — 
Shortly  afterwards,  understanding  that  the  legate  had 
written  to  Frederic,  soliciting  him  to  withdraw  his  pro- 
tection, and  suffer  him  to  be  given  up  to  the  Pope,  and 
hearing  also  that  he  had  been  already  condemned  at 
Rome,  he  appealed  to  a  general  council.5 

In  this  appeal  Luther  was  doubtless  influenced  by  the 
prevailing  opinion  respecting  such  assemblies.  Coun- 
cils had  been  long  held  in  the  highest  veneration,  and 
the  universal  church  submitted  to  their  decisions.  Many 
causes,  probably,  conduced  to  this  veneration;  such  as 
the  reputation  and  official  dignity  of  the  ecclesiastics 
who  were  convened  on  those  occasions,  their  number, 
and  the  presumed  infallibility  of  their  decrees,  secured 
by  the  presence  and  aid  of  the  Holy  Spirit  himself! 

Give  me  life  or  death,  call,  recall,  approve  or  disapprove  as  it  may 
please  thee,  I  will  acknowledge  thy  commands — the  commands  of 
Christ  ruling  and  speaking  in  thee,  &c.  Le  Plat,  ii,  1 — 4.  Milner; 
iv.  357. 
5  Le  Plat,  ii.  p.  37—42. 


in  i  RODUCTORV    si;i;n  n.  17 

Kxpcriencc,  it  is  true,  was  little  in  their  favour;  fur  it 

9  notorious  that  tl:  managed  by  imperial  or 

papal  influence,  that  contention  and  discord  commonly 

•  ir  proceedings,  and  that  tl 
age  were  not  unfrequently  reversed  in  the  next.     N  I 
withstanding,  when  d  ins  arose,  or  supposed  here- 

sies ap]  men  regarded  a  council  as  their  dernier 

icea  tor  all  theirjwoes,  the  forlorn  hope  of 
the  church." 

Leo,  cngro-  '      ures,  suffered  the  year  1519 

to  pass  away  without  any  vigorou        '    ivours  to  revive 
tin-  declining  int<  I  M    mwhile, 

th>^  reformation  continued  to  proceed;  Zuinglius  was 
luring  in  Switzerland,  and  Luther  daily  discovi  red 
i  evidence  of  the  errors  and  abominations  of  the 
papal  system,  and  failed  not  to  announce  to  the  world 
the  results  of  his  inquiries,  with  his  characteristic  ardour 
and  ingenuousness.1  V  length,  June  15,  1520,  after 
sonic  warm  discussions  in  the  consistory,  a  bull  was 
issued,  condemning  forty-one  proposition  n  from 

writings  of  Luther,  as  heretical,  scandalous,  and 
false;  ordering  all  his  books  to  be  burned;  enjoining 
him  and  his  followers  to  renounce  their  i  within  a 

limited  time;    and  threatening,  in  case  of  obstinacy, 
the  sev<  But  so  little 

effect  v.  duced,  and  so  completely  was  a  large 

portion  of  Germany  Mged  from  the  Roman  5 

that  Luther  ventured  to  burn  the  bull,  •  r  with  the 

famed  decretals  of  th<^  canon  law,  in  the  presence  of  an 
immense  concourse  of  pi  ople,  without  the  walls  of  Wit- 
temberg:9    at  the  same  time  he  again  appealed  to  a 
•  ral  council.     £  sure  could  not  fail  to 

draw  upon  him  the  vengeance  of  Rome:  accordingly, 


BGrier's"E  G        d  Councils  of  the  Church"  is  a 

useful  l>'»>k  for  genera]  read 

Seckendorfs incomparable volom  II  -  i  Latheranismi,") 
comprises  every  thing  important  relative  to  Lather.  The  best  ac- 
count of  ili"  Reformer's  relig -  sentiments,  and  the  gradual  pro- 
gress of  his  convictions,  in  our  own  lans  -  contained  in  the 

two  volumes  of  MUni  r-  History,  ana  the  first  of  Scott's  "Con* 
tarnation"  of  thai  work. 

i     r.  ;,  u  80- 
9  Dec.  10. 1520.     Le  Plat,  ii.  77—79. 


18  INTRODUCTORY    PKETCIt. 

another  bull  was  issued,  denouncing  all  the  penalties  of 
the  greater  excommunication  on  Luther  and  his  adhe- 
rents, and  giving  them  up  to  the  secular  power  as  in* 
corrigible  heretics.10 

Maximilian  I.  died  Jan.  13,  1519,  and  was  succeeded 
by  Charles  V.,  then  in  the  twentieth  year  of  his  age. 
The  new  emperor  soon  perceived  that  the  affairs  of  Ger* 
many  required  prompt  attention.  He  summoned  'a 
diet  of  the  empire,  which  met  at  Worms  in  April, 
1521.  The  Pope  saw  the  importance  of  this  assembly, 
and  appointed  two  nuncios,  Martin  Carracioli  and  Je- 
rome Aleander,  to  attend  it.  Aleander  was  particularly 
zealous  in  carrying  into  effect  the  denunciations  of  the 
late  bull.  At  Cologne,  at  Mentz,  at  Treves,  and  many 
other  cities  and  towns,  he  persuaded  the  civil  authorities 
to  burn  the  writings  of  Luther ;  he  even  proceeded  so 
far  as  to  take  them  from  private  libraries  for  that  pur- 
pose. ! ' 

Luther  appeared  before  the  diet,  and  manfully  de* 
fended  his  opinions.  The  nuncio,  on  the  other  hand, 
in  a  speech  of  three  hours'  length,  urged  the  princes  to 
act  as  dutiful  sons  of  the  church,  by  proscribing  the 
obstinate  reformer.  He  prevailed:  the  decree  of  the 
diet  declared  Luther  and  his  adherents  to  be  notorious 
heretics;  forbade  any  to  receive,  defend,  or  support 
them ;  ordered  them  to  be  seized  and  imprisoned,  and 
their  goods  to  be  confiscated ;  and  prohibited  the  print- 
ing, vending,  or  reading  any  of  Luther's  books.  • 2  It  is 
well  known  that  the  reformer  was  preserved  from  the 
effects  of  the  edict  by  the  opportune  intervention  of  the 
Elector  of  Saxony,  and  that  in  his  retirement  he  trans- 
lated the  New  Testament  into  the  German  language, 
directed  the  movements  of  his  friends,  and  wrote  several 
of  his  useful  and  valuable  works.  The  edict  of  Worms 
was  almost  wholly  a  dead  letter;  for  some  of  the  princes 
and  states  were  unable,  and  others  disinclined  to  execute 

10  Jan.  3,  1521 .     Le  Plat,  ii.  79—33. 

11  PallavicLoi  laments  the  frequent  failure  of  his  endeavours,  as 
many  noblemen  persisted  in  retaining  Luther's  publications  in  their 
libraries.  Even  at  this  early  period  they  were  translated  into  Spa- 
nish, and  had  become  a  profitable  article  of  trade  to  the  Flemish  mer- 
chants.    Pallav.  Hist.  lib.  i.  c.  24.  s.  1,  7. 

12  Le  Plat,  ii.  84—97,  116—127. 


:n troi»v«  ruiiv   SKTCBBtt  10 

it.  In  fact,  the  desire  for  a  council  began  at  this  tune, 
pretty  generally  to  prevail.     I  d  to  offer  the  only 

moans  by  which  existing  controversies  could  be  decided, 
and  grievances  red]  I  :  governors  hoped  tosct 
bounds  to  the  overgrown  power  of  the  prelates  and  other 
ecclesiastic?,  and  to  restore  the  ancient  discipline,  which 
was  fallen  into  decay  :  the  sacerdotal  order  wished  to 
prevent  the  Pope  from  .usurping  their  rights;  and  the 
middle  ranks  of  the  community  ardently  longed  to  be 
relieved  from  the  oppressive  burdens  of  ecclesiastical 
taxation,  which  well  nigh  swallowed  up  all  the  fruits  of 
their  industry,   an  I  only  to  administer  to  the 

pleasures  of  an  indolent  and  sensual  priesthood. 

Affairs  were  in  this  state  when  Leo  X.  died.1 3  His 
successor,  Adrian  VI.,  a  well-meaning,  honest  man, 
but  ill  fitted  for  the  intrigues  and  duplicity  of  the  Court 
of  Rome,  thought  to  quell  the  German  rebellion  by  in- 
tingling  c<  incession  with  severity.  He  avowed  him- 
self favourable  to  reform  ;  instituted  inquiry  into  alleged 
abuses;  endeavoured,  though  ineffectually,  to  introduce 
some  salutary  emendations  ;  and  despatched  Cheregate, 
his  nuncio,  to  attend  a  diet  of  the  empire  at  Nuremburg, 
in  November,  1522.14  The  nuncio  met  the  assembled 
princes,  and  addressed  them  at  great  length.  He  re- 
proached them  for  their  remissness,  in  Buffering  the  edict 
of  Worms  to  be  neglected,  and  strongly  urged  them  to 
adopt  prompt  and  decisive  measures  for  the  punishment 
of  the  heretics — as  Dathan  and  Abiram,  Ananias  and 
Sapphira,  were  Bmitten  of  God  for  thi  ir  disobedience — 
as  the  Christian  emperors  of  Rome  had  in  after-ages  put 
to  death  obstinate  Bchismatics — and  as  John  Hubs  and 
Jerome  of  Prague,  who  Beemed  to  live  again  in  Luther, 
were  punished  by  the  Councils  of  Constance  and  Basic. 
He  could  but  confess  that  the  general  complaints  against 
corruptions  and  abuses  were  not  wholly  without  founda- 
tion .  the  pontiff;  he  said,  saw  and  Lamented  them,  and 
was  fully  resolved  on  reform,  but  theevila  were  of  such 
a  kind  as  required  much  time  for  their  removal,  and 
none  ought  to  I  !  that  the  progress  of  reforma- 

tion was  slow'*     In  reply,  the  diet  informed  the  nun- 

13  Dec.  2,  1.V21.  M  Lq  Pl.it,  ii.  140 — 149. 

i  ■  Similar  <■'  itementi  w<  in  8  latterly  \hr  diet,  delhrerad 


20  INTRODUCTORY    SKETCH. 

cio,  that  in  their  opinion  the  best  remedy  for  existing 
evils  would  be  the  convocation  of  a  free  general  council 
in  Germany,  within  a  year.  Their  proceedings  were 
afterwards  published,  and  a  long  memorial  was  sub- 
joined, entitled  "  Centum  Gravamina" — the  hundred 
grievances.  It  contained  an  ample  exposition  of  the 
grievances  suffered  from  the  tyranny  and  rapaciousness 
of  the  priesthood,  and  the  corrupt  state  of  the  Court  of 
Rome,  couched  in  strong,  firm,  but  respectful  language. 
In  the  conclusion  the  Pope  was  assured,  that  unless 
immediate  and  effective  attention  was  paid  to  these 
complaints,  they  would  be  compelled,  however  reluct- 
antly, to  take  the  business  of  reform  into  their  own 
hands,  for  that  the  people  neither  would  nor  could  en- 
dure such  oppressions  and  abuses  any  longer. '  6 

Adrian's  public  career  was  short  and  disturbed :  he 
died  Sept.  14,  1523.17  Roman  Catholic  writers  speak 
highly  of  his  personal  excellences,  but  depreciate  his 
official  character,  and  for  obvious  reasons.  Clement 
VII.  his  successor,  was  every  way  fitted  for  his  office, 
as  the  prevailing  maxims  at  Rome  required  it  to  be  ad- 
ministered, A  profound  dissembler — a  practised  poli- 
tician— subtle — cautious — evasive — he  was  admirably 
qualified  for  that  management  which  the  Popedom 
needed.  He  seemed  to  have  an  instinctive  horror  of  a 
council,  and  the  history  of  his  pontificate  records  little 
more  than  repeated  attempts  on  the  part  of  the  German 
States  to  procure  one,  and  his  successful  opposition  to 
their  wishes.  Diets  of  the  Empire  were  held  nearly 
every  year,  and  the}*  scarcely  ever  closed  without  a 
strong  expression  of  anxiety  for  the  assembling  of  a 
council,  which  the  continued  progress  of  the  reformers 
rendered  increasingly  necessary.  The  Emperor,  too, 
became  very  desirous  for  the  adjustment  of  the  religious 

by  the  nuncio.  Adrian  promised  reform,  but  said  that  it  must  be 
"  perlctentim" — step  by  step — by  slow  degrees.  ".Step  by  step, 
indeed,''  said  Luther,  who  published  the  letter,  with  notes  of  his  own, 
"  he  means  that  between  each  step  there  shall  be  an  interval  of  cen- 
turies."    Sleidan,  lib.  iv.  p.  54.  edit.  1559. 

lGLe  Plat,  ii.  160—207. 

17  His  epitaph  is  a  striking  lesson  to  the  ambitious:  "  Hadrianns 
Papa  VI.  hie  situs  est,  qui,  nihil  sibi  infelicius  in  vita,  duxit,  quam 
quod  imperaret."     Onuphrius  Panvin.  in  Adrian. 


IRTR0D1  C  I  ORT    IKBTI  H  SI 

differences  that  agitated  Germany,  but  could  obtain  no- 
thing from  ihe  pontiff  except  a  promise  to  employ  all 
the  machinery  of  spiritual  terror,  if  he  on  his  part  would 

unsheath  the  sword,  and  save  himself  the  trouble  of 
convincing  heretics  by  destroying  them.  During  all 
this  time  Luther  and  his  coadjutors  were  diffusing  their 
opinions  with  remarkable  success,  and  evangelical  reli- 
gion daily  gained  new  triumphs,  in  Sweden,  Denmark, 
Great  Britain,  France,  the  Netherlands,  and  even  in 
Italy  and  Spain.1'  At  a  diet  held  at  Spire  in  1529, 
the  reformers  acquired  the  name  of  t:  Protestants,"  from 
their  protesting  against  an  iniquitous  decree  which 
declared  unlawful  all  changes  tn  doctrine  or  worship, 
which  should  be  introduced  previous  to  the  decision  of 
a  general  council.19 

The  Emperor  left  no  means  untried  to  restore  the 
Protestants  to  the  church  of  Rome.  At  the  diet  of 
Augsburg  in  1530,  they  presented  their  confession  of 
faith,  written  by  the  elegant  pen  of  Melancthon.  It 
was  read  in  the  presence  of  the  Emperor  and  the  assem- 
bled princes.  The  Roman  Catholic  divines  replied  to 
it:  conferences  were  held;  but  it  was  now  evident  that 
a  re-union  of  the  parties  was  no  longer  to  be  expected, 
os  the  points  or  difference  were  held  by  each  to  be  of 
vital  interest.  Charles  was  enraged  at  the  result.  "  In 
compliance  with  his  opinions  and  remonstrances,  the 
diet  issued  a  deev  lemning  most  of  the  peculiar 

tenets  held  by  the  protestants ;  forbidding  any  person 
to  protect  or  tolerate  such  as  taught  them,  enjoining  a 
strict  observance  of  the  established  rites;  and  prohibit- 
ing any  further  innovation  under  severe  penalties.     All 


leSee  Dr.  IfCrie's  <'>\'"  interesting  volumes,  containing  the  his- 
tory of  the  nrocress  and  sui>]<r<  Baion  of  the  Reformation  iu  Spain 
and  Italy. 

IS Le  Flat,  ii.  :;0l — 321.  The  princes  who  entered  this  protest 
were  John.  Klectnr  of  Saxony.  George,  Elector  of  Brandenburg, 
Ernest  a  in  I  Francis,  Dnkes  of  Lunenburg,  the  Landgrave  of  He 
nnd  the  prince  of  Anhalt.  They  v.  •  re  joined  by  t)iiri><'ii  imperial 
towns,  vu  Strasbnrg,  Ulm,  Nuremburi  I  itance,  Etentlingen, 
WindsheimlMemmingen,Nort]ingen,  Lindaw,Kempten,  Ileilbron, 
Wo  ■  indSt.  Gall      Pallaracini  remarlu  that  by  "Protest* 

ants,"  \\  a--  meant  "enemies  f">th  to  tfn  Popt  mid  tin  Emperor." 
llist.lih.il  c  I8.S.  6.  This  is  a  stale  calumny:  see  AmoH  vii.  l'l; 
John  x:\    12 ;  Act*  ivii   7 


22  INTRODUCTORY    SKETCH. 

orders  of  men  were  required  to  assist,  with  their  persons 
and  fortunes,  in  carrying  this  decree  into  execution ; 
and  such  as  refused  to  obey  it  were  declared  incapable 
of  acting  as  judges  or  of  appearing  as  parties  in  the  Im- 
perial Chamber,  the  supreme  court  of  judicature  in  the 
^empire.  To  all  which  was  subjoined  a  promise,  that  an 
y  application  should  be  made  to  the  Pope,  requiring  him 
to  call  a  general  council  within  six  months,  in  order  to 
;  terminate  all  controversies  by  its  sovereign  decisions."3  ° 

In  pursuance  of  this  promise,  Charles  corresponded 
with  the  Pope  respecting  a  council.  Clement,  as  usual, 
hesitated  and  objected.  Still  the  emperor  urged  the 
matter,  and  at  length  the  Pope  signified  that  he  wag 
willing  to  convene  the  long-desired  assembly,  on  the 
following  conditions ; — that  the  objects  for  which  it 
should  be  called  should  be,  to  obtain  subsidies  against 
the  Turks,  restore  the  Lutherans  to  the  faith,  suppress 
heresies,  and  punish  the  refractory,  but  not  a  word  about 
reformation  ;  that  the  emperor  himself  should  be  pre- 
sent; that  it  should  be  holden  in  Italy,  at  Bologna, 
Placentia,  or  Mantua;  that  none  should  have  the  right 
of  suffrage  but  those  who  had  enjoyed  it  by  prescription 
already;  and  that  the  Lutherans  should  both  desire  it 
and  engage  to  obey  its  decrees. 

It  was  easy  to  see  that  the  Pope  was  insincere.  Ne- 
vertheless, to  save  appearances,  he  despatched  letters  to 
the  European  princes  and  states,  informing  them  of  his 
determination,  and  requesting  their  assistance,  either  in 
person  or  by  their  ambassadors,  whenever  the  council 
should  be  summoned.2  '  It  seems  that  at  Rome  it  was 
seriously  believed  that  his  Holiness  was  in  earnest,  and 
so  great  was  the  panic  in  consequence  that  the  price 
of  public  cilices  fell  in  the  market  to  almost  nothing  !2a 

The  number  and  power  of  the  Protestants  continued 

» 

20  Robertson,  book  v.  Le  Plat,  ii.  479—501. 

21  Le  Plat,  ii.  501 — 503.  On  one  occasion  Clement  had  sent 
the  Emperor  two  bulls,  either  of  which  might  be  used  by  him,  at  his 
discretion.  By  the  one,  he  deprived  the  elector  of  Saxony,  a  Pro- 
testant, of  his  right  of  suffrage  in  the  choice  of  an  emperor,  because 
he  iras  a  heretic;  by  the  other,  he  granted  him  the  right,  altkoughhe 
was  a  heretic!     Pallav.  lib.  iii.  c.  9.  s. 2. 

22  Vilissimum  pretium,  "  a  most  mean  price,"  says  Pallavicini,  to 
whom  wo  are  indebted  for  this  curious  fact."     Lib.  iii.  c.  7.  b.  1, 


I.NTRODrCTOKV     KhI.IUf  23 

to  increase,  and  for  the  present  Charles  was  obliged  to 
relinquish  the  hope  of  forcing  them  back  to  popery,  1 1 . 
the  peace  of  Nuremburg,  i  iblished  in  July  1532,  it 
was  arranged  that  the  decree  of  the  diet  of  Augsburg 
should  be  suspended,  and  that  all  molestations  on 
count  of  religion  should  i  ease  till  the  convocation  of"  a 
general  council,  winch  the  emperor  once  more  promised 
should  take  place  within  six  months;  but  that  if  it  did 
not.  another  diet  should  be  summoned,  to  determine  on 
some  mode  of  settling  the  religious  diffl  of  <  ter- 

manjr.33  In  the  latter  end  of  the  year,  the  Pope  and 
emperor  met  at  Bologna.  The  result  of  their  conference 
was  that  the  former  sent  a  nuncio  and  the  latter  an 
ambassador  to  the  German  princes,  to  negotiate  with 
them  respecting  the  place,  mode  of  proceeding,  &c.  of 
the  proposed  i  ounciL1  '  Bui  the  wily  pontiff  bad  offered 
such  conditions  as  he  well  knew  the  Protestant  princes 
would  not  accept.  In  fact,  Clement  had  resolved  that 
a  council  should  not  be  assembled  while  he  possess  id 
the  power  to  prevent  it.  He  succeeded:  by  pretexts, 
excuses,  and  artifices,  he  deferred  the  dreaded  meeting-, 
and  kept  all  Europe  at  bay  till  his  death,  which  took 
placi .  Sept.  25,  153  1. 

Paul   111.  who  succeeded  Clement,  pi  i  great 

zeal  for  the  reformation  of  abuses,   and   woidd  have  it 
I  that  be  \.  brous  of  a  council. 

S  arcely  ever  did  the  cardinals  meet  in  i  tory  but 

Pope  harangued  them  on  the  m  ,  of  reform, 

which,  he  said,  must  begin  with  themselvi  .  But  his 
own  any  efficient  measures 

would  be  adopted.      Only  two  months  after  his  elevation 

to  the  pontificate  he  gave  cardinals'  hats  to  two  lads, 
one  aged  I  I.  the  other  16,  the  sons  of  his  own  illegiti- 
mate child  p 

Early  in   lo^o  nuncios  were  sent  to  all  the  Euro- 
Boveri  announcing  the  Pope's  intention  rc- 

council,  and  soliciting  their  co-operation.    Pi 
ter  Paul  Vi  rgerio  v.  as  selected  ;  .  I  ■•  rmany.  5   He  was 

•^  l.o  Plat,  ii.  603— 610. 
'-'i  Le  Plat,  it  510    615. 

Le  Plat,  n.  .ML).    An  interesting  acconnl  of  an  interview 
betweeu  Luther  and  Vergerio,  and  of  the  conversion  of  the  lat- 


£•4  INTRODUCTORY    SKETCH. 

instructed  to  confine  himself  to  one  point,  viz.  the  place 
where  the  council  should  be  held  ;  for  the  Pope  judged 
that  if  the  Protestants  would  allow  him  the  right  to 
summon  the  meeting,  and  the  choice  of  time  and  place, 
every  thing  else  would  be  easily  settled.  Vergerio  met 
the  Protestant  princes  at  Smalcald,  but  they  refused  to 
accept  his  proposals,  and  declared'that  they  would  not 
submit  to  any  council  unless  it  were  free,  and  held  in 
Germany. 

The  bull  for  the  convocation  of  the  council  was  issued 
in  June  1536,  and  May  23,  in  the  following  year  was 
appointed  for  the  meeting  of  the  assembly;  the  place 
was  Mantua.2  °  Nuncios  were  despatched  to  the  Eu- 
ropean courts  with  the  intelligence.  Vorstius,  who  was 
sent  to  the  German  Protestant  princes,  was  specially 
enjoined  to  avoid  all  disputations  with  the  heretics; 
such  proceedings  were  found  to  be  dangerous.  The 
princes  wTere  again  assembled  at  Smalcald,  and  they 
again  rejected  the  council  for  the  same  reasons  as  be- 
fore.2 "  The  Pope  was  further  mortified  by  the  refusal  of 
the  Duke  of  Mantua  to  receive  the  assembly  in  his  city, 
unless  an  extra  garrison  were  sent,  to  be  placed  abso- 
lutely under  his  control,  and  supported  by  his  Holi- 
ness. In  consequence,  the  council  was  prorogued  till 
Nov.  1,  and  afterwards  till  May  1,  1538,  on  which  day 
the  prelates  were  summoned  to  meet  at  Vicenza,  a  city 
in  the  Venetian  territories.23  Three  legates  were  de- 
puted to  preside  in  the  name  of  the  Pope,  the  Cardinals 
Campeggio,  Simonetta,  and  Aleander.  They  repaired 
to  Vicenza  at  the  time  appointed,  but  not  a  single  bishop 
appeared;  for  the  Emperor  and  the  King  of  France  were 
at  war,  and  travelling  was  unsafe.  Consequently,  the 
council  was  prorogued  till  the  following  Easter,  and 
afterwards  during  the  good  pleasure  of  the  Pope,2  9  who 
it  may  be  supposed,  was  heartily  glad  of  an  opportunity 
to  postpone  to  an  indefinite  period  a  meeting  which  the 
pontiffs  seemed  to  hold  in  utmost  dread. 

It  was  probably  with  a  wish  to  prevent  the  council 
entirely  that  Paul  appointed  a  commission,  consisting  of 

ter  to  Protestantism,  is  given  by  Mr.  Scott  in  his  Continuation  of 
Milner's  History,  vol.  i.  p.  407—415.  452—457. 

26  Le  Plat,  ii.  526.  2J  Ibid.  575—584. 

2-S  Ibid.  588—591.  29  ibid.  630—632. 


i.\  1  R0SVCT0R1    jm.ii  11 

four  cardinals  and  five  .bishops,  to  examine  all  abuses 
and  ascertain  where  reform  was  most  needed  Their 
report,  which  proved  a  most  important  document,  by 
BOOM  in. 'ails  Lrot  abroad,  ami  was  immediately  printed 
and  widely  circulated  in  Germany,  where  it  greatly 
aided  the  reformation.  It  presented  a  deplorable  view 
of  the  corruptions  and  vices  of  the  Papal  court.30 

I  hiring  the  next  three  years  the  Roman  Catholics  and 
Protestants  were  busily  employed  in  supporting  theii 
respective  interests.  Attempts  were  made  from  time  to 
time  to  reconcile  the  contending  parties,  especially  at 
the  diets  of  II  .  and  Ratisbon;3 '   but  the  breach 

was  too  wide  to  be  healed.  The  Roman  Catholics,  with 
the  emperor  at  their  head,  saw  no  remedy  but  a  council. 
The  Protestants  only  desired  to  be  let  alone,  and  uni- 
formly refused  to  submit  to  the  decrees  of  an  assembly 
convened  by  the  Pope,  managed  by  his  agents,  and  held 
in  his  dominions.  But  the  wishes  of  the  more  powerful 
party  prevailed  ;  at  the  diet  of  Spire,  held  early  in  1512, 
it  was  agreed  that  the  council  should  be  holden  in  the 
city  of  Trent.  A  bull  was  issued,  summoning  the  prc- 
lates  of  Christendom  to  mcetm  that  place  on  the  first  of 
November. 

■v>  Le  Pht.  ii.  596—605.  Preservative  against  Popery,  roL  f. 
p.  79— 84,  "  The  reformation  proposed  in  this  place  was  indeed 
eitremeij  roperficia]  and  partial:  yet  it  contains  roan  particulars 
which  scarce!*  could  hare  been  expected  from  the?  pens  of  those 
thai  composed  it  They  complained,  f  >r  instance,  of  the  pride  Bud 
ignorance  of  the  bishops,  and  proposed  thai  cone  showl  receive 
orders  but  learned  and  piona  men;  and  that,  therefore,  care  should 
be  taken  to  have  proper  masters  to  instruct  the  youth.  They  con- 
demned translations  j'rom  one  benefice  to  another,  grants  of  reser- 
vation, non-residence,  and  pluralities.  They  proposed  thai  Bonn 
conveiito  should  be  aholiebea;  that  the  liberty  of  the  press  should 
be  restrained  and  limited  ;  thai  the  colloquial  of  Erasmus  should  bo 
suppressed;  that  no  ecclesiastic  «hnuM  enjoy  a  benefice  out  of  his 
own  country-,  that  no  cardinal  should  have  a  bishopric;  that  tho 
tors  offlt.  Anthony,  and  several  other  saints,  should  be  abolish- 
ed; and,  which  was  th<  best  of  all  their  proi  h  a  the  i  Sects 
and  personal  ■  I  ecclesiastics  should  i  to  the  poor. 
They  concluded  with  complaining  of  the  prodigious  number  ofindi 
cm  nod  ragged  priests  thai  frequented  8t  Petei  s  church ;  ami  de- 
i  tared  thai  it  was  n  ^n-.it  scandal  t"  see  the  m  bore  lodged  bo  mag- 
nificendy  at  Rome,  and  riding  through  the  tn  ts  on  fine  mo 
while  the  cardinals  and  other  ecclesiastics  accompanied  them  in  ■ 
most  courteous  and  familiar  manner." — Mosheim,  i  ent.  n  i  se<  ■   1 

"i  A   D   1540,  1541      Le  Plat,  iii  1  —  r.>? 


20  INTRODUCTORY    SKETCH. 

Three  legates  were  appointed  to  preside  in  the  court* 
cil,  in  the  name  of  the  Pope,  cardinals  Parasi,  Moron, 
and  Pole ;  the  first,  observes  father  Paul,  because  he 
was  a  skilful  canonist;  the  second,  because  he  was  a 
good  politician,  and  well  acquainted  with  business ;  and 
the  third,  that  it  might  appear  that  England,  though 
separated  from  Rome,  had  a  share  in  the  transactions  of 
the  assembly.32  They  were  instructed  to  signify  their 
arrival  to  the  sovereigns  of  Europe,  to  avoid  disputes 
with  the  heretics,  to  do  nothing  till  a  sufficient  number 
of  prelates  had  arrived  from  Italy,  Germany,  France,  and 
Spain,  and  even  then  to  wait  for  further  orders  from  the 
Pope. 

The  time  chosen  was  extremely  inopportune,  as  the 
emperor  and  the  King  of  France  were  then  at  war.  Till 
peace  was  restored,  there  could  be  no  hope  of  a  prosper- 
ous issue.  Nevertheless,  some  Italian  bishops  were  di- 
rected by  the  Pope  to  proceed  to  Trent,  and  the  emperor 
sent  three  ambassadors  and  a  few  Neapolitan  prelates; 
but  the  Germans,  French,  and  Spaniards  were  prevented 
from  leaving  home  on  account  of  the  war,  and  without 
them  the  council  could  not  be  held.  Consequently, 
after  the  legates  had  waited  eight  months  in  vain,  they 
were  recalled,  and  the  council  suspended  during  the 
good  pleasure  of  the  Roman  Pontiff". 3  3 

At  a  diet  held  at  Spire  in  1544,  the  affairs  of  religion 
were  again  seriously  discussed.  The  emperor  so  much 
needed  the  assistance  of  the.  Protestants  in  his  wars  that 
he  was  glad  to  court  them  by  compliances  which  in  his 
more  prosperous  days  he  would  have  disdained.  The 
Papal  legate  was  prohibited  from  attending  the  diet, 
and  it  was  enacted  that  the  penal  statutes  should  be 
suspended  till  a  general  or  national  council  had  been 
held.  Meanwhile,  Protestants  and  Roman  Catholics 
were  exhorted  to  live  in  peace,  and  some  civil  privileges 
were  bestowed  on  the  former,  of  which  their  presumed 
heresy  had  deprived  them. 3  4 

Nothing  could  exceed  the  grief  and  anger  of  the  Pope 
on  this  occasion.  That  any  thing  like  equality  of  rights 
should  be  granted  to  heretics,  and  that  a  German   diet 

32  Lib.  i.  sect.  G9.  33  Le  Plat,  iii.  195—900. 

34  Pallav.  lib.  v.  e.  5.  sect.  13- 


HfTROfcTTCTORY   BKBTCH.  .7 

ihould  dare  to  legislate  in  religious  matters  without  the 
concurrenceof  the  I  lead  of  the  ( Ihurch,  were  intolen 
offencea     In  a  long  and  indignant  i  pisl  le  his  I  [olii 
reproached  the  emperor  for  his  conduct.    I  [e  compla  ined 
that  laymen  and  even  heretics  had  been  permitted  to 
meddle  with  spiritual  things,  thi  vince  of 

the  priesthood;  and  th  ring  their  disputes  and 

grievances  to  a  council  the y  had  i  i  mentioned  the 

successor  nf  Si.  I ',  ter,  to  whom  only  the  righl  of  con- 
vening  such  an  assembly  belonged.  It  re  embled  the 
sins  of  Uzzah,  Dathan,    '.  ,  Korah,  and  Dzziab. 

The  judgments  of  *  rod  would  fall  upon  him,  unless  he 
revoked  the  decree.     By  such  conduct  he  had  not  only 
endangered  the  peai     ind    tnitj  of  the  church,  but  i 
exposed  his  own  soul's  salvation  to  imminent  peril!35 
The  emperor  sent  him  a  calm  and  di  I  reply. 

In  the  autumn  of  th  ..  asconcludi  d 

between  the  emperor  and  the  King  o  F  nee.  They 
engaged,  among  other  things,  toco-operate  in  the  de- 
fence of  the  Roman  Catholic  religion,  to  further,  by  all 
the  means  in  their  power,  the  i  :ion  of  manners  in 

the  church,  and  to  procure  the  convocation  of  a  gen 
council,  which  might  now  be  safely  convened.     T 
Pope  did  not  wait  for  their  interference,  but  issued  a 
bull  in  November,  summoning  the  princes  and  prelates 
of  Europe  to  meet  at  '!  March  IV  1545.38 

35  Le  Pint.  iii.  237— '217.  '•  Thuslmt  little  reliant  can  ho  placed 
on  the  conscience  or  the  promises  of  princes,  although  they  are  not 
otherwise  wanting  in  honesty  and  piety;  if  they  would  only  as- 
mime  as  the  rale  of  their  policy  the  great  command  of  Jesus  Christ, 
which  ordains  thai  we  should  Beek  above  all,  the  Kingdom  of  God 
and  hi-*  right  :  without   which,  all  human  wisdom  is  l>u* 

folly  before  God,  and  most  be  attended  with  unhappy  consequen- 
ces." In  Seckendorf  Hist.  lib.  iii  c.  Ii  is  easy  to  con- 
r-i-ivi'  what  the  J.-Mur  meant  by4"the  kingdom  of  God  and.  b|a 
righteousness!" 

jc  Le  Plat,  iii.  3.'».">— Q59. 


28 


CHAPTER  II. 

THE  CHURCH. 

Description  of  Trent — Progress  of  tho  Reformation— State  of  par- 
ties—Character  of  the  Legates — Intentions  of  the  Emperor — Fears 
of  the  Pope — Opening  of  the  Council — Bishop  of  Bitonto's 
Sermon — Measures  taken  by  the  Pope  to  manage  the  Council  — 
Various  disputes — Second  Session — Exhortation  of  the  Legates 
— Discussions  on  the  method  of  procedure — The  plan  adopted — 
Third  Session — The  Creed.recited — Marks  of  the  Church  enu- 
merated— Infallibility — Exclusive  salvation. 

Trent  is  a  city  of  the  Tyrol,  on  the  confines  of  Ger- 
many and  Italy,  67  miles  from  Venice  and  about  250 
from  Rome.  It  is  situated  in  a  fertile  and  pleasant  plain, 
almost  surrounded  by  the  Alps.  The  river  Adige  washes 
its  walls,  and  thence  flows  swiftly  onwards  to  the  Adri- 
atic. The  city  is  now  in  the  state  of  Venice,  and  is 
subject  to  Austria.  In  the  sixteenth  century  it  was  in 
the  dominions  of  the  King  of  the  Romans,  of  whom  it 
was  held  by  the  cardinal  of  Trent.  Though  not  within 
the  Papal  territories,  it  was  so  near  that  the  Italian  bi- 
shops, by  whose  efforts  the  Pope  expected  to  preserve 
his  authority  and  prevent  reform,  could  reach  it  without 
much  expense  or  trouble;  and  the  distance  from  Rome 
was  not  so  great  as  to  hinder  that  communication  be- 
tween his  Holiness  and  the  legates  by  which  he  pur- 
posed to  ensure  the  management  of  all  the  proceedings 
of  the  council. 

When  Luther  first  appealed  to  a  general  council  he 
stood  almost  alone  and  unsupported ;  but  at  the  time 
of  the  opening  of  that  assembly,  the  cause  of  Protest- 
antism had  already  triumphed  extensively  in  Europe, 
and  was  daily  advancing.  Among  its  adherents  were 
numbered  the  Kings  of  Great  Britain,  Sweden,  and  Den- 
mark, a  large  proportion  of  the  princes  and  states  of 
Germany,  and  many  of  the  most  eminent  men  of  the 
iige,  both  for  learning  and  piety.     The  progress  of  reli- 


tiik  ciirRoi 

gious  inquiry  anil  the  course  it  had  taken  were  no  I 
remarkable.     Those  who  had  begun  with  tl  tre 

of  corruptions  and  abuses,  and  were  at  thai  time  vc 
dutiful  Bons  of  the  church,  ended  not  till  they  had  • 
plorcd  all  the  abominations  of  the  papacy,  in  doctrine, 
discipline,  and  worship  and  renoui  ced  their  alle 
to  the  see  of  Rome     The  whole  ured 

to  be  anti-christian  and  unscriptural,  alike  hostile  to  the 
welfare  of  society,  the  interests  of  true  religion,  and  the 
glory  of  the  only  Saviour.     Thi  rd  the  voire  of 

God — "Come  out  of  her,  my  people,"  and  fearlessly 
proclaimed  the  duty  of  absolute  separation  from  a  CO 
munity  in  winch  none  could  remain  without  utm    I 
hazard  to  their  souls,     li  may  be  easily  imagined  that 
those  who  entertained  such  views  could  indulge  very 
feeble  hopes  from  the  holding  of  a  council.     They  saw 
that  fatal  errors  and  childish  superstitions  had  been  gra- 
dually inti  rwoven  with  the  whole  economy  of  life,  and 
that  their  eradication  would  be  like  plucking  out  thp 
right  eye  and  cutting  off  the  right  hand.    Nothii 
than  a  complete  revolution  could  satisfy  their  wisl 
the  dogmas  of  thi  en  must  be  exploded,  the 

human  mind  unfettered,  scripture  r  red  to  its  just 
honours,  and  the  mummeries  and  tricks  of  image-wor- 
ship suppressed  foi  ever.  It  was  hardly  to  be  expected 
that  such  sweeping  ch  would  he  sanctioned  by  a 

eral  council,  or  that  the  priesthood  would 
consent  to  lose  the  hope  of  t:.    i        as.     These  do 
were  justified  by  f  I  by  time. 

<  i.i  the  other  hand  I  :  of  Eu- 

rope looked  for  il  with  sanguim  i 

tationa     They  r<  ft  all  their  influence  to 

procure  a  tl  nation  ol  IVei    this 

-.<  d    thai    the    I  nts  would 

cheerfully  r<  turn  to  the  boso  ■     Their 

own  inter*  st  v. . 
of  the 

actions  hm:  them  of  much  of  their  power,  and  dif- 

■ 
je< 

I  ■  I 

ence  and  aul 
croachmc;.  and  th<   I 


30  THE    CHURCH. 

of  appeals  to  Rome,  which  the  Popes  took  care  to  en- 
courage. In  the  council  they  intended  to  assert  and 
hoped  to  recover  their  rights  and  privileges. 

Such  was  the  state  of  parties.  The  feelings  and  de- 
signs of  the  Roman  Pontiff  differed  from  those  of  all 
the  rest.  He  determined  to  make  no  concessions,  to 
permit  no  change,  except  for  the  further  aggrandizement 
of  the  Holy  See.  Protestants,  prelates,  princes,  all 
were  to  be  duped  or  disappointed  :  and  they  were  so. 

Three  legates  were  appointed  to  preside  in  the  council 
in  the  name  of  the  Pope — the  Cardinals  De  Monte, 
fSanta  Croce,  and  Pole.  De  Monte  was  chairman  or 
president :  he  was  well  versed  in  the  policy  of  the  court 
of  Rome,  zealous  for  the  continuance  of  things  as  they 
were,  and  distinguished  by  his  haughty,  overbearing  de- 
meanour. Santa  Croce  was  better  fitted  for  the  manage- 
ment of  theological  debates,  in  which  department  he  was 
chiefly  employed.  Pole  has  been  mentioned  before. 
In  the  instructions  delivered  to  them  the  pontiff  com- 
mended their  faith,  learning,  probity,  skill  and  experi- 
ence ;  declared  that  he  sent  them  as  "  Angels  of  peace," 
find  exhorted  them  to  fulfil  their  important  duties  in 
such  a  manner  as  to  obtain  from  God,  the  rewarder  of 
good  works,  the  glory  of  eternal  happiness.37  With 
these  instructions  thej'  received  a  secret  bull,  giving 
them  power  to  transfer  the  council  to  any  more  suitable 
place,  whenever  they  should  think  fit.  This  bull,  how- 
ever, was  not  published,  for  obvious  reasons ;  and  none 
knew  of  its  existence  till  it  was  produced  as  the  autho- 
rity for  removing  the  council  to  Bologna  in  1548.38 

On  the  arrival  of  the  legates  at  Trent,  March  13, 
they  found  but  one  prelate  there,  the  bishop  of  Cava,  so 
that.it  was  impossible  to  open  the  council  on  the  day 
appointed.  Ten  days  after  two  others  arrived,  the  bi- 
shops of  Feltri  and  Bitonto.  They  accompanied  Men- 
doza,  the  Imperial  ambassador,  who  strongly  urged  the 
legates  to  proceed  to  business  immediately,  and  enter 
upon  the  subject  of  reformation  of  abuses.  He  found, 
however,  that  this  was  a  very  distasteful  topic  ;  and  the 
small  number  of  prelates  furnished  a  sufficient  excuse 


37  Le  Plat,  iii.  260. 

33  Canones  et  Decreta,  (Le  Tlat.)  p.  75. 


Till'.    CHI  V,r)\  SI 

for  remaining  inactive.  By  the  end  of  May  about 
twenty  had  assembled.  They  were  employed  in  adjust- 
ing- the  ceremonials  t'»  1  rved,  and  in  such  othet 
harmless  ei  the  cardinal  of  Trent  could 
devise;  but  his  task  was  by  no  means  easy,  for  they 
Soon  became  impatient  of  .1  id  some  of  them  were 
so  poor  that  the  l<  bliged  to  supply  them 
with  money  for  their  support  from  the  papal  purse. 

The  whole  summer  was  spent  in  various  intrigues 
and  negotiations.  A  diet  was  held  at  Worms,  from 
March  till  July.  The  Protestants  soon  perceived  that 
their  situation  was  dangerous,  Peace  had  been  granted 
them  till  the  convocation  of  a  lawful  council:  they  were 
now  called  upon  to  submit  to  the  decrees  of  the  church 
mbled  at  Trent,  or  abide  the  consequences  of  their 
rebellion.  But  they  maintained  that  the  council  was 
not  a  lawful  one,  inasmuch  as  the  Pope,  who  presided 
in  it  by  his  legates,  was  a  party  in  the  cause,  and  had 
already  prejudged  them.  No  other  indulgence  was 
granted  than  the  appointment  of  another  diet,  and  a 
conference,  to  be  held  at  Katisbon  in  the  ensuing  win- 
and  even  this  was  only  done  to  gain  time,  and 
<  d  tble  the  emperor  to  mature  those  warlike  preparations 
by  which  he  hi  humble  and  suhdue  the  Protest- 

ant states,     lie  had  pledged  his  word  to  the  Pope  that 
ling  should  be  permitted,  either  in  the  diet  or  the 
con;>  t  could  in  the  slightest  degree   injure 

the  ;  Catholic  faith  or  the  interests  of  the  Apos- 

tolic See.  3  ° 

Although  the  pontiff  had  convoked  the  council  under 

so  favourable  to  himself,  lie  could  not  dissemble 

his  fear  of  the  results,4  °  and  laboured  hard  to  persuade. 

the  emperor  to  agree  that  the  place  of  meeting  should 

be  changed  for  Rome  or  some  city  within  the  papal  do- 


1'.  Veil,!.'.1. 

"His  Hi  -  igt*  the eornneU."     '■  Ono  of  llm  rov 

■obi  why  it  u  said  that  the  Pope  dreads  the  council,  is,  thai  there 
eardiaala,  his  -.to  whom  money  irai  oflerxl  by 

him  at  hia  election,  ami  these  know  otben  who  accepted  a  "  Be 
■note  two  good  Cailh  >lics,the  Viceroj  of  Naples,  and  ili«'  Imperial 
Amhaasa  l"r  it  Trent.     -  Rei    Blanco  W  bite'i  Practical  and 

Internal  Evidenee  against  Catholicism,  i<  816 — 'J! -•  .Second  L<li- 
liob. 


32  the  rumen. 

minions;  but  to  this  his  Imperial  Majesty  would  not 
consent.  On  the  other  hand  Charles  was  anxious  that 
the  council  should  postpone  the  decision  of  doctrinal 
points,  and  commence  with  reformation,  lest  the  Protest- 
ants should  be  exasperated,  and  begin  hostilities  before 
he  was  prepared  to  meet  them.  His  Holiness  was  too 
prudent  to  make  such  a  concession,  which  would  have 
defeated  his  own  projects.  There  was  now  no  valid  rea- 
son for  longer  delay,  and  instructions  were  issued  to  the 
legates  to  open  the  council  of  Trent  on  the  thirteenth 
of  December. 

Much  pomp  and  religious  solemnity  were  exhibited  on 
this  occasion.  The  legates,  accompanied  by  the  cardi- 
nal of  Trent,  four  archbishops,  twenty-four  bishops,  five 
generals  of  orders,  the  ambassadors  of  the  King  of  the 
Romans,  and  many  divines,  assembled  in  the  church  of 
the  Trinity,  and  thence  went  in  procession  to  the  cathe- 
dral, the  choir  singing  the  hymn  Yeni  Creator.  When 
all  were  seated,  the  cardinal  de  Monte  performed  the 
mass  of  the  Holy  Ghost;  at  the  end  of  which  he  an- 
nounced a  bull  of  indulgences  issued  by  the  Pope,  pro- 
mising full  pardon  of  sin  to  all  who  in  the  week  imme- 
diately after  the  publication  of  the  bull  in  their  respec- 
tive places  of  abode  should  fast  on  Wednesday  and 
Friday,  receive  the  sacrament  on  Sunday,  and  join  in 
processions  and  supplications  for  a  blessing  on  the 
council.41  A  long  discourse  followed,  delivered  by  the 
bishop  of  Bitonto.  After  this  the  cardinal  rose  and 
briefly  addressed  the  assembly ;  the  accustomed  prayers 
were  offered,  and  the  hymn  Yeni  Creator  again  sung. 
The  papal  bull  authorizing  their  meeting  was  then  pro- 
duced and  read;  and  a  decree  was  unanimously  pass- 
ed,4 declaring  that  the  sacred  and  general  council  of 
Trent  was  then  begun— for  the  praise  and  glory  of  the  ho- 
ly and  undivided  Trinity — the  increase  and  exaltation  of 
true  religion — the  extirpation  of  heresj' — the  peace  and 
union  of  the  church — the  reformation  of  the  clergy  and 
christian  people — and  the  destruction  of  the  enemies  of 
the  christian  name.   The  cardinal  de  Monte  blessed  them, 

41  Le  Plat,  III.  288. 

42  Assent  was  signified  by  the  word Placd — content;  those  who 
dissented  said,.  Non  placet — not  content. 


'JUL    CHURCH  33 

.  of  the  cross:  Te  Dcum  was  sung,  and 
the  fathers  separated,  "greatly  rejoicing,  embracing 
each  other,  and  giving  God  thanks.  *a 

A  brief  abstract  of  the  bishop  of  Bitonto's  discourse 
may  be  here  inserted,  us  a  specimen  of  the  ridiculous 
trilling  ami  Billy  bombast  which  amused  the  fathers  at 
Trent;  the  devout  reader  will  observe  with  pain  the  pro- 
fane application  of  scripture.  Adverting  to  the  use  and 
importance  of  councils,  and  tracing  their  history,  the 
bishop  found  example  or  authority  for  such  assemblies 
in  the  election  of  the  seven  deacons,  the  choice  of  Mat- 
thias, the  solemn  publication  of  the  law  to  Israel,  and 
even  in  the  Ian  s  u  I  e  employed  by  the  Divine  Being  at 
the  creation  of  man  and  the  confusion  of  tongues.  He 
divided  religion  mto  three  parts,  doctrine,  the  sacra- 
ments, and  charity,  and  affirmed  that  in  each  the  most 
lamentable  degeneracy  and  corruption  prevailed;  "the 
gold  was  become  dim,  and  the  finest  colour  changed;" 
princes,  people,  ami  priests  were  polluted  ;  all  were 
under  the  influence  of  lust  and  ambition,  the  mother  and 
the  nurse  of  every  evil,  the  two  horse-leeches  continually 
crying,  "bring,  bring;"  and  as  the  natural  consequence, 
heresy,  schism,  superstition  and  infidelity  triumphed. — 
Then  followed  a  laboured  eulogy  of  the  Pope,  and  of 
all  that  he  had  done,  to  "gather  his  children  as  the 
bird  doth  the  brood  under  her  wings."  The  legates 
also  had  their  share  of  flattery;  their  very  names  fur- 
nish :  -fie  meanings  and  happy  omens;44  under 
their  auspices  all  were  invited  to  join  the  council,  as  the 
ancient  heroes  were  shut  up  in  the  Trojan  horse.  lie 
apostrophized  the  mountains  and  forests  of  Trent,  and 

<3  The  words  of  the  Secretary  Mn^rireHi.  Le  Plat,  vii.  pare.  2. 
\i.  48.  The  ceremoaii  s  were  nearly  the  same  at  all  the  Sessions, 
and  therefore  need  not  be  described  again. 

•4  We  (  Bter  upon  ami  commence  this  fiencral  Council  lawfully 
assembled  with  tin'  assistance  of  the  Holy  Spirit,  by  the  sanction  of 
the  Apostolic  Boo,  and  aador  the  direction  of  these  prelates  who 
Stan!  loos  in  this  holy  company— a  new  Jerusalem,  \iz 

Johanna  naiiade  Monte,  whose  looks  and  affections  are  continual- 
ly directed  upward  to  the  mountain  (montrm)  which  is  Christ, 
whence  comes  Onr  Strength :  Marcello  Politiano,  who  formerly  di- 
rected the  efforts  of  his  profound  an  I  impartial  mind  to  the  support 
of  the  Christian  Commonwealth,  (psftrisj,)  whose  corrupt  morals 
have  afforded  our  enemies  an  opportunity  to  attack  us:  Reginald 
I'ole  more  resembling  au  augel  Uau  au  Knglishman,  (nuulatn  An- 
glo, quaiH  angdu  ) 


34  THE    CHURCH. 

charged  them  to  make  the  echo  resound  through  the 
earth,  that  men  might  know  the  day  of  their  visitation, 
and  that  it  might  not  he  said,  "the  light"  of  the  Pope 
"is  come  into  the  world,  and  men  loved  darkness  rather 
than  light,  for  their  works  were  evil."  To  the  city  it- 
pelf  he  applied  the  glowing  descriptions  of  prophecy— 
"Thy  gates  shall  be  open  continually;  they  shall  not 
be  shut  day  nor  night — salvation  shall  possess  thy  walls 
and  praise  thy  gates — the  Gentiles  shall  walk  in  tlrv 
light,  and  kings  in  the  brightness  of  thy  rising — and 
they  shall  call  thee  the  city  of  the  Lord,  the  Sion  of  the 
Holy  One  of  Israel."'  Turning  to  the  fathers,  he  re- 
minded them  of  the  honour  and  glory  to  which  they 
were  raised  ;  the  gates  of  the  council  were  the  gates  of 
heaven;  through  them  the  knowledge  of  the  Lord  would 
cover  the  earth  as  the  waters  cover  the  sea.  They  were 
admonished  to  act  worthy  of  their  calling,  putting  away 
all  fear,  favour,  and  contention,  and  so  demeaning  them- 
selves that  they  might  justljr  say,  "  It  hath  seemed  good 
to  the  Holy  Ghost  and  to  us,"  at  the  sound  of  which 
words  the  enemies  of  the  council  would  be  smitten  with 
dismay  and  fall  to  the  ground.  And  he  assured  them 
that  all  who  resisted  their  decrees,  and  incurred  thereby 
the  indignation  of  the  Pope,  the  Emperor,  and  the  King 
of  France,  and  the  guilt  of  rebellion  against  the  Holy 
Spirit,  would  find  it  impossible  to  escape  :  neither  moun- 
tains, lakes,  nor  floods  should  save  them :  swifter  than 
eagles,  stronger  than  lions,  the  pontiff  and  the  sovereigns 
would  pursue  and  seize  them,  and  trample  them  to 
death.  Finally,  he  addressed  the  countries  and  states 
of  Christendom,  Greece,  Spain,  France,  and  German}-) 
whom  "  Satan  had  desired  to  have  that  he  might  sift 
them  as  wheat,"  and  invited  them  to  "  come  to  the  mar- 
riage, because  all  things  were  now  ready:"  and  he  com 
eluded  by  invoking  the  presence  and  aid  of  Jesus  Christ 
through  the  intercession  of  Virgilius,  the  tutelary  saint 
of  the  valley  of  Trent.45 

The  Pope  adopted  decisive  measures  to  secure  his. 
authority,  and  prevent  all  intermeddling  with  his  prero- 
gative.    He  appointed  a  congregation  or  committee  of 

«  Pallav.  lib.  v.  c.  17,  IS.     Sarni.  lib.  ii.  c.  27,  29.    Le  Plat, \ 
12—22. 


Tliii  euiut  n. 

cardinals  to  superintend  the  affairs  of  the  council,  watch 
k  eedings,  and  aid  him  with  their  advice.     The 
legatee  were  instructed  to  begin  with  the  di 
of  disputed  do  and  to  trr.it-  the  reformation  of 

abuses  as  a  matter  of  secondary  moment :  units  w<  r< 
be  taken  and  transmitted  to  him,  of  any  observations 
relative  to  his  court,  the  reform  of  which  he  reserved 
lor  himself.  To  all  h  Iters  and  documents  his  own  name 
and  ihose  of  the  legates  were  to  be  prefixed,  that  it 
might  appear  that  he  was  not  only  the  author,  hut  also 
"the  head  and  ruler"  of  the  council  :40  and  he  appoint!  I 
the  secretary  and  other  necessary  officers  without  con- 
sulting the  fathers,  or  permitting  them  to  exercise  their 
undoubted  right  of  election* 

S  mgregations47  were  held  before  the  second 

-ion.  in  which  there  were  some  interesting  discus- 
sions. The  French  bishops,  of  whom  there  were  but 
three  present,  requested  thai  the  businessof  the  council 
might  not  he  entered  upon  lill  the  arrival  of  the  ambas- 
sadors and  prelates  that  were  expected  from  France; 
but  this  was  overruled.  Then  disputes  arose  respecting 
the  right  of  voting.  It  was  questioned  whether  abbots 
and  generals  of  orders  enjoyed  that  right,  and  some  of 
the  bishqps  were  anxious  not  to  concede  it,  lest.  th<  v 
should  make  themselves  masters  of  the  council  by  their 
oumbera:  the  legates,  however,  d<  favour. 

though  not    without    enci  rig    opposition. 

Another  subject  of  debate  was  the  title  of  the  council: 
the  French  bishops,  who  were  joined  by  some  I 
and  Spaniards,  contended  that  to  theepithets,  "  Sacn 
and  "Holy,''  should  be  added,  "representing  the  uni- 
versal church,"  whi  d  by  the  councils  of  Con- 
nee  ami  Basle.  The  legates  were  aware  that  the 
imptionof  this  title  would  to  give  the  council 
more  power  than  it  was  intended  it  should  possess,  and 
they  stoutly  resisted  it  chiefly,  as  they  wrote  to  the 
Pope,  because  of  the  clause  which  hud  been  subjoined 

M  Pall.-iv.  lib.  v.  c.  1&  a,  2. 

€1  It  will  he  seen  in  the  leqnel  tli.it  the  bnsiw  at  the  conned 
was  generally  divided  into  two  or  three  departments,  mcfa  under  the. 
management  of  a  separate  "  congregation,"  or,  aa  we  should  i 
Committee.     A  "  General  Congregation"  was  like  u  "  Pfmniittof 
of  the  whole  houst:"  m  our  Parliament. 


A 


36  THE    CHURCH. 

by  the  above  named  assemblies,  to  this  effect,  "that a 
general  council  holds  its  power  immediately  from  Jesus 
Christ,  and  that  all  christians,  of  what  condition  and 
dignity  soever,  even  the  Popes  themselves,  are  obliged 
to  obey  it."  Their  opponents  were  as  zealous  for  the 
insertion  of  the  words  in  question  as  they  were  against 
it :  they  maintained  their  sentiments  with  much  tena- 
city and  warmth,  and  gave  such  indications  of  an  in- 
dependent spirit  as  vexed  the  legates  not  a  little.4  8 

At  the  second  session,  held  Jan.  7,  1546,  a  papal 
bull  was  read,  prohibiting  the  use  of  proxies,  for  had 
they  been  allowed,  his  Holiness  would  have  found  it 
difficult  to  maintain  a  majority.  An  exhortation  was 
addressed  to  the  council,  written  by  Cardinal  Pole,  and 
containing  some  just  and  useful  sentiments.  The  sub- 
ject of  the  decree  was  the  manner  of  life  to  be  observed 
during  their  residence  at  Trent :  it  was  rather  an  ad- 
monition than  a  decree.  All  persons  were  exhorted  to 
amend  their  faults  and  walk  in  the  fear  of  God,  not 
fulfilling  the  lusts  of  the  flesh  ;  to  be  constant  in  prayer, 
and  frequent  in  confession  ;  to  go  to  church  often,  and 
receive  the  eucharist;  to  keep  the  commandments  of  the 
Lord,  as  far  as  they  were  able;  to  pray  for  the  peace  of 
Christian  princes  and  the  unity  of  the  church ;  to  fast 
at  least  every  Friday,  and  give  alms  to  the  poor.  Ec- 
clesiastics were  reminded  of  the  duty  of  performing  mass 
every  Lord's. day,  and  presenting  constant  prayers,  sup- 
plications, and  thanksgivings,  for  their  most  holy  lord, 
the  Pope,  for  the  emperor,  for  kings  and  all  in  autho- 
rity, and  for  all  men.  Bishops  received  a  special  in- 
junction to  observe  sobriety  and  moderation  at  their 
tables;  to  have  the  Scriptures  read  at  their  meals;  to 
instruct  and  train  their  domestics  in  every  virtue.   Those 

48  The  legates  made  a  great  ado  about  the  liberty  of  the  council. 
"  Let  the  fathers  speak  freely,"  they  were  often  saying.  But  it  was 
the  mere  farce  of  freedom.  The  influence  of  their  authority  on  the 
suffrages  and  opinions  of  the  assembly  was  notorious.  They  often 
negatived  a  proposition  at  once,  without  allowing  the  fathers  to  give 
an  affirmative  vote.  They  were  accustomed  to  interrupt  and  con- 
tradict those  who  were  speaking  contrary  to  their  views.  One  of 
their  creatures  grossly  insulted  the  advocates  of  the  clause  mention- 
ed above:  he  called  them  "secret  enemies"  and  "  foxes;"  but  no 
notice  was  taken  of  it.  "  La  chose  ne  dejdut  point,"  says  Vargas, 
Letties  et  Memoires  de  Vargas,  p.  55. 


I 


1 ,1 1    .111  k\  II 

..!.■  skilled  in  the  Scriptures,  wen-  urged  to    r. ■ 
to  constant  meditation,  in  order  to  discover 
the  best  means  by  which  theintention  of  the  < 
might  be  rightly  directed,  and  the  wished-for 
realised;  so  that  what  merited  condemnation  migh 
condemned,  and  approbation  be  awarded  where  it  wi 

rved  ;  that  throughout  the  whole  world  men  might 
glorify  God  with  one  mouth  and  one  confession  of  faith. 
In  giving  their  opinions  or  \  they  were  to  avoid  all 
clamour  and  tumult,  all  frivolous  "inate  disp  i 

tion,  and  to  speak  with  mildness  and  modesty.     It  would 
have  been  well  if  these  regulations  had  been  observed.** 
S  veral  of  the  bishops  bad  express  id  in  open  session 
their  discontent  at  the  non-insertion  of  the  clause,  "  rc- 
•lniversal  church."   The  legates  were 
y  at  this,  and  reproved  the  offenders  for  i* 
a  congregation  held  a  few  days  after.     In  the  debate 
which  ensued,  the  bishop  of  Peltri  observed,  that  if  the 
clause  were  admitted,  the  Protestants  would  take  occa- 
sion to  say,  that  since  the  church  is  cornpo.-:cd  of  two 
orders,  the  clergy  and  the  laity,   it  could  not  be  full v 
represented  if  the   hitter  were  excluded.     To  this  the 
bishop  of  St  Mark  replied,  that  the  laity  could  not  he 

ted  the  church,  since,  according  to  the  canons,  they 

I  only  to  obey  the  commands  laid  upon  them  ;  that 
one  reason  why  the  council  w;is  called  I  ■  decide 

that  la}  men  ought  to  receive  the  faith  which  the -church 
dictated,  without  disputing  or  reasoning;  and  that  con- 

juently  the   clause  should  be   inserted,  to  convince 
them  that  they  were  not  the  church,  and  had  nothing  to 

but  to  hear  and  submit!  Jerome  Seripand  advised 
that  the.  decision  should  bo  deferred  till  the  council  had 
issued  some  decree  that  would  justify  the  adoption  of 
so  magnificent  a  title.  Subsequently,  the  legates  so 
far  yielded  as  to  allow  the  insertion  of  the  words  "a;cu- 
in<iiical  and  universal,"  and  this  was  approved  by  the 
I  •<  >pe. 

An  important  question  next  occupied  their  attention 

4'JTwo  titalar  archbishops  w.n    present  {  Olaus  Majjims.  arch- 
bishop of  I  rfMtl>and  Robert  Wanchop,  archbishop  of  Armagh,  who 
nil  to  haw?  first  introduced  the  Jesuits  into  Ireland.    They  u>  in 
sent  by  the  Pope,  and  rapported  si  h.>  expense;  it  was  easy  i 
on  which  side  they  Wouldvote.  Sarpi,  1.  ii.s.  34  j  1'alliv  l.'vi.r  :. 

4 


38  THE    CHURCH. 

— whether  tliey  should  begin  with  doctrine  or  discipline 
The  Pope  had  already  determined  on  the  former.     On 
the  other  side  was  the  Emperor,  whose  views  were  power- 
fully advocated  by  the  Cardinal  of  Trent.    In  an  address 
which  made  a  deep  impression  on  the  audience,  he  con- 
tended that  the  reformation  of  the  ecclesiastics  would 
be  the  fittest  means  of  reclaiming  men  from  heretical 
pravity.     But   for  the  promptitude  and  address  of  the 
Cardinal  de  Monte,  the  Pope's  party  would  have  been 
in  the  minority  on   this  occasion.     He  perceived  the 
effect  produced  on  the  assembly  by  the  speech  just  deli- 
vered, and  adroitly  replied,  that  he  gave  thanks  to  God, 
who  had  inspired  the  Cardinal  of  Trent  with  so  excel- 
lent a  disposition;   that  for  his  own  part,  as  he  excelled 
the  rest   in  dignity,  he  was  willing  to  set  them  an  ex- 
ample ;  that  to  show  his  sincerity,  he  would  resign  the 
bishopric   of  Pavia,  part  with  his  splendid  furniture, 
and  diminish  the  number  of   his   domestics ;  that  the 
same  might  be  done  by  others,  and  that  this  would 
excite  the  clergy  every  where  to  imitation.     But  the 
declaration  of  the  true  faith  ought  not  on  this  account 
to  be  deferred.     The  reformation  so  generally  desired 
was  a  matter  of  great  moment;  for  not  only  was  the 
Court  of  Rome  corrupt,  but  abuses  had  crept  in  among 
all  ranks  and  orders  of  men,  the  correction   of  which 
would  require  much  time;  meanwhile  the  faithful  ought 
not  to  be  left  in  uncertainty  respecting  the  true  doctrine 
of  Christ.     This  plausible  speech  was  loudly  praised. 
It  touched  the  Cardinal  of  Trent  to  the  quick,  whose 
ecclesiastical  revenues  were  immense,  and  his  establish- 
ment unusually  magnificent  and    expensive.     He  an- 
swered, murmuringly,  that  his  meaning  had  been  mis- 
understood ;    he    had  intended   no  personal  allusions-: 
of  this  he  was  persuaded,  that  some  persons  could  better 
govern  two  bishoprics  than  others  could  one  ;  but  that 
he  was  willing  to  resign  the  see  of  Brescia,  if  such  were 
the  wish  of  the  council.5  u     In  the  issue,  it  was  agreed 
to  adopt  a  plan  proposed  by  the  bishop  of  Feltri,  which 
was,  that  some  subject,  both  of  doctrine  and  discipline, 
should  be  decided  in  each  session.     This  measure  was 
observed  in  all  the  future  proceedings  of  the  council, 

5n  Pallav.  1. -vi.  c.  7.  s.6— 8 


mi:    OHUROB.  39 

ntually  was  allowed  by  the  Pope  who  at  fust 
violently  enraged  at  a  measure  which  thwarted 
his  pie-determined  plan. 

II     II  '  ■  ttofearthat  the  free  spirit  already 

.:i  by  thers  would  prove  very  detri- 

ment '1  to  his  int.  To  i        '■  :"  cl  tins  evil,  re- 

quired artful  management  and  perpetual  watchfulness. 
'  was  divided  into  three 

■  ned  to  each  of  the  legal 
at  u  rice  their  meetings  were  held.     The  rea- 

1  i>\-   this  division   were  the  .'  b  of 

of  disorder ;  but  the  true 
I '  mi,  were  these    first, 

thai  >uld  facilital  mment,  according 

to  the  old  .  "divide  et  impera;"  secondly,  that 

lis  and  intrigues  would  bo  checked;  thirdly,  that 
tln^  boldness  of  any  independent  prolate  would  only  in- 
fluence the  congregation  to  which  he  was  attached,  and 
would  not  infect  the  whole  council.5 '       1  ime  busi- 

ness was  brought  before  each  meeting-,  and  a  general 
congregation  was  afterwards  convened,  when  the  results 
of  the  discussions  were  embodied  in  a  d  Every 

ling  the  legato  abled  by  themselves,  reported 

r  observations  on  the  opinions  and  behaviour  of  the 
pre!  ad  matured  their  plans  ami   negotiations: 

tlr  ■' 

l  -    >n  was  appointed  to  be  held  on  the  4th 

"f  1  y.     Th  fast  approaching,  but  no- 

thing definitive  was  agreed  upon,  and  the  were  at 

a  lo  /  to  act,  in  once  of  instructions  from 

I.'  In  this  dilemma,  Bertani,  bishop  of  Fano,  re- 

marked, that  as  the  ancient  councils  had  usually  pro- 
mul  it  appeared  highly  proper  that  the 

bould  be  done  again;  lie  therefore  proposed  that 
the  .\  Bhouldl  ted  in  the  forthcoming 

1  faith  of  the  church.     In  vain 

•  that  it  would  be  very  ridiculous  to  i 

:i  lor  tin'  purpose  of  repeating  ;i  creed  1200  y< 

old,  and  which  was  universally  believed;  that  it  would 

gainst  ;:     I .  ...  who  re<  <  i\.  .1  a 

.  and  that  th  ,\1  take 

•"■'  Pollar.  I.  vie. 8. 9.5  ■  \ 


4d  THE    CHURCH. 

occasion  to-  say,  and  with  good  reason,  that  if  that  creed 
contained  the  faith  of  the  church,  they  ought  not  to  be 
compelled  to  believe  anything  else.  The  legates  were 
so  pleased  with  the  expedient,  that  they  procured  its 
adoption.  Nevertheless,  many  of  the  fathers  could  not 
help  expressing  their  discontent,  and  were  heard  com- 
plaining to  one  another  as  they  left  the  assembly,  that 
the  negotiations  of  twenty  years  had  ended  in  coming 
together  to  repeat  the  belief? 

The  third  session  was  celebrated  on  the  appointed 
day.     The  following  decree  was  passed: — 

u  In  the  name  of  the  holy  and  undivided  Trinity, 
Father,  Son,  and  Holy  Ghost. 

"  The  sacred,  holy,  {ecumenical  and  general  Council 
©f  Trent,  lawfully  assembled  in  the  Holy  Spirit,  under 
the  presidency  of  the  three  before-mentioned  legates  of 
the  apostolic  see; — considering  the  importance  of  the 
subjects  to.be  discussed,  and  especially  of  those  which 
are  included  in  these  two  articles,  the  extirpation  of 
heresies,  and  the  reformation  of  manners,  for  which 
causes  chiefly  the  council  has  been  assembled  ; — more- 
©ver,  acknowledging  with  the  apostle,  that  its  '  wrest- 
ling is  not  against  flesh  and  .blood,  but  against  the 
spirits  of  wickedness  in  high  places,'  doth  in  the  first 
place,  after  the  example  of  the  same  apostle,  exhort  all. 
persons  to  :bc  strengthened  in  the  Lord,  and  in  the 
might  of  his  power,  in  all  things  taking  the  shield  o? 
faith,  wherewith  they  may  be  able  to  extinguish  all  the 
fiery  darts  of  the  most  wicked  one,  and  the  helmet  of 
salvation  with  the  sword  of  the  spirit,  which  is  tho 
word  of  God.'53  Therefore,  that  this  its  pious  care- 
may,  both  in  its  commencement  and  its  progress,  enjoy 
the  favour  of  God,  it  hath  appointed  and  decreed,  that 
before  all  things  confession  of  faith  be  made ;  following 
in  this  the  examples  of  the  fathers,  who  were  accus- 
tomed, in  their  sacred  councils,  at  the  very  beginning 
of  their  proceedings,  to  hold  up  this  shield  against  all 
heresies;  by  which  means  alone  they  have  not  unfre- 
qu  entry  drawn  infidels  to  the  faith,  confuted  heretics, 
and  confirmed  believers.  Wherefore,  the  council  hath 
thought  proper  to  recite  in  that  form  of  words  which  is 


53  F.plics.  \l  10—1?. 


I  II  I      <    II  I    K<    II  1  ( 

1 1  in  .-ill  the  confession  of  faith  adopted  by 

the  holy  Roman  church,  which  contains  1 1 1 « -  lir.-t  prin- 
ciples in  which  all  who  profess  the  faith  of  Christ  ne- 
-  inly  agree,   and  is  tho firm  and  only  foundation, 
against  which  the  gates  of  lull  shall  never  prevail.     It 
- ; — 
•   I    l     ieve  in   one  God,  the   Father   Almighty,*4 
\i  tkei  of  heaven  and  earth,  and  of  all  things  visible 
and  invisible.     And  in  one  Lord  Jesus  <         I  the  only 
1  rod,  and  horn  of  the  Father  before  all 
God   of  God;   Light  of  Liirht;  true  God  of 
a,  not  made;  consubstantial  to  the 
F  by  whom  all  things  were  made.     Who  for  us 

men,  and  for  our  salvation,  came  down  from  heaven, 
and  (incarnate by  the  Holy  (ihostof  the  Virgin 

M   ry,  and  was  made  man.*0     He  was  crucified  also 
for  us,  I  under  Pontius  Pilate,  and  was  buried.57 

54  Let  liim.  who  by  the  divine  bounty  believes  these  trullis,  con- 
stantly beseech  and  implore  <  Sod  ....  that,  admitted  one  day  into  the 
i  J  tabernacles,  he  may  be  worthy  to  see  how  great  is  the  fecun- 
dity ofthe  Father,  wh  nplaUng  and  understanding  himself] 
begot  th"  S.>n  like  and  equnl  to  himself;  how  a  tore  of  charit)  in 
both,  entirely  the  same  and  equal,  which  is  the  Holy  Ghost,  proceed- 
in.'  from  the  Father  and  the  Son,  connects  the  begetting  and  tho 
tten  by  an  eternal  and  indissoluble  bond ;  and  that  thus  the 
•  of  the  Trinity  is  one,  and  the  distinction  of  the  three  persons 
perfi  el        Cat    hism  <f  the  Council  of  Trent,  translated  by  the  Rev. 
J   l>  movan,  p 

renl  comparisons  emploj  ed  to  elucidate  the 

I  manner  of  this  eternal  generation,  that  which  ia  borrow- 

imR  nearest  to  its  illustration;  and  bene  i 

'  Son  ■  the  Word;'  for  as  the  mind,  in  some  sort 

ing  into  and  understanding   itself,  forms  an  image  of  it-  !f, 

which  th  3  by  the  I     m'word         I       ,  asfar,  how- 

>are  human  things  to  divine,  understanding 

him-  I  tern  tl  Word."  [bid.  p.  :'>•">. 

if  Christ  was  united  to  his  body,  the 

divinity  became  united  to  both  ;  and  thus  at  the  i  ime  time  bis  body 

ii  1  animated,  and  the  divinity  united  to  body  and  soul. 

II  slant,  be  was  perfect  God  and  perfect  man 

and  th<-  most  Holy  V  iririn.  having  at  the  same  moment  conceived 

God  and  man, ia  truly  and  properl]  ealled  Mother  of  God  and  man." 

\  -  the  raj  sof  the  sun  penetrate,  without  breaking,  or  injuring  in 

the  least,  the  substance  of  glass;  after  a  lik«',  but  inun'  incompre- 

bensibl  •  manner,  did   I  I  hrisi  eome  li.rth  from  his  mother's 

womb  w  ithout  injury  to  her  maternal  virginity,  which,  immaculate 

and  perpetual  ist  theme  of  our  eulogy."  Ibid,  p  39,42. 

Wben,  therefore,  we  say  that  J  vemeaa  that  his 

'  1* 


42  THE    CHURCH. 

And  the  third  day  he  rose  again  according'  to  the  Scrip- 
tures ;  and  ascended  into  heaven,  sitteth  at  the  right 
hand  of  the  Father;  and  he  is  to  come  again  with 
glory  to  judge  both  the  living  and  the  dead,  of  whose 
kingdom  there  shall  be  no  end.  And  in  the  Holy 
Ghost,  the  Lord  and  Giver  of  life,  who  procecdeth  from 
the  Father  and  the  Son ;  who,  together  with  the  Father 
and  the  Son,  is  adored  and  glorified  ;  who  spoke  by  the 
prophets.  And  one  Holy,  catholic,  and  apostolic  church. 
I  confess  one  baptism  for  the  remission  of  sins.  And  I 
expect  the  resurrection  of  the  dead,  and  the  life  of  the 
world  to  come.  Amen."58 

As  the  object  of  this  work  is  to  furnish  a  correct  view 
of  the  peculiar  ienets  of  the  church  of  Rome,  it  is  not 
necessary  to  offer  any  observations  on  those  doctrines 
which  she  holds  in  common  with  other  professing  chris- 
tian communities;  such  as  the  Trinity,  the  Deity,  in- 
carnation, and  atonement  of  the  Lord  Jesus  Christ ;  the 
Deity  of  the  Holy  Spirit,  &c.  How  far  these  truths  are 
held  in  righteousness,  and  whether  their  glory  is  not 
obscured,  and  their  influence  thwarted  by  the  errors  and 
corruptions  which  are  included  in  the  system,  are  in- 
quiries which  will  occur  in  the  sequel. 

It  is  somewhat  surprising  that  the  decrees  of  the 
Council  of  Trent  contain  no  definition  or  description  of 
the.  true  church.     This  deficiency  must  be  supplied. 

The  church,  according  to  Roman  Catholic  writers, 
"  consists  principally  of  two  parts,  the  one  called  the 
church  triumphant,  the  other  the  church  militant:"  in 
the  former  are  comprised  the  blessed  spirits  in  heaven, 
in  the  latter,  all  the  faithful  still  dwelling  on  earth.5 ° 


soul  was  disunited  from  his  body;  not  that  his  divinity  was  so  sepa- 
rated. On  (he  contrary,  we  firmly  believe  and  profess,  that  when 
his  soul  was  dissociated  from  his  body,  his  divinity  continued  always 
united,  both  to  his  body  in  the  sepulchre,  and  to  his  soul  in  Limbo." 
"It  is  not,  however,  our  belief,  that  the  body  of  Christ  was  alone 
interred ;  these  words  propose,  as  the  principal  object  of  our  belief, 
that  God  was  l/tiried,  as,  according  to  the  rule  of  Catholic  faith,  we 
also  say  with  the  strictest  truth,  that  God  was  born  of  a  virgin,  that 
God  died  ;  for  as  the  divinity  was  never  separated  from  his  body 
which  was  laid  in  the  sepulchre,  we  truly  confess  (hat  God  iras  bn- 
ried:'  Ibid.  p.  49, 51. 

58  Sarpi,  1.  ii.  s.  39,  40,     Pallav.  1.  vi.  c.  8,  9. 

50  Catechism,  p.  94. 


Mil     I  unit  ii.  13 

The  souls  in  purgatory,  it  seems,  belong  to  neither. — 
The  church  militant  is  further  described  as  "a  body  of 
men  united  in  the  profession  of  the  same  chri  Jtian  faith, 
and  communion  <>t'  the  same  sa<  raments,  under  the 
vernment  of  lawful  pastors,  and  particularly  of  the  Ro- 
man  i  on  till"  Christ's  only  vicar  on  earth."  •  °  It  is  "com- 
posed  nf  two  class,  s  of  persons,  the  good  and  the  bad, 
both  professing  the  same  faith,  and  partaking  of  the 

differing  in  their  manner  of  life 
and  morality;"  but  i;the  condition  of  both  is  very  dif- 
ferent: the  wicked  .are  contained  in  the  church  as  I 

ff  is  mingled  with  the  grain  in  the  threshing-floor,  or 
as  dead  mi  rubers,  sometimes,  remain  attached  to  a  liv- 
ing body." '  l 

Four  marks  of  the  true  church  are  generally  men- 
tioned by  the  same  writers.  1.  Unity,  in  faith  ami 
worship,  under  '-One  ruler  and  frovernor — the  invisible 
Christ,  whom  the  Eternal  Father ' hath  made  head 
over  all  things  for  the  church,  which  is  his  body  ;'  the 
visible  one,  him.  who  as  legitimate  successor  of  Peter, 
the  prince  of  the  apostles,  fills  the  apostolic  chair."62 
-'    //  > ;  "because  she  is  consecrated  ami  dedicated 

to  Liod,  as  other  things,  such  as  vi  ssi  Is,  vestments, 
altars,  when  appropriated  and  dedicated  to  the  worship 
although  material,   arc  called  lady;''    because, 

ier  laad.  ( 'hrist  Jesus, 
the  fountain  of  all  holiness"  (notwithstanding  that  this 
e  body  is  said  to  'consist  of  two  (lasses,  the  <rood 
and  the  bad!")  and  because  she  "alone  has  the  legi- 
timate worship  of  sacrifice,  and  the  salutary  use  of  the 
by  which,  as  the  efficacious  instruments  of 
divii  God   establishes  us   in  true  holiness;  so 

that,  to  i'M  -ess  true  holiness,  we  must  belong  to  this 

m  Bellarmine,  <!"  Eccles.  mOitante,  e,  2.     "Q.  Wh.it  is  the 
Church  '    A.  It  is  die  congregation  of  all  the  faithful  under  Christ 
Jem  -.  their  an  bible  bead,  ami  his  vicar  on  earth,  the  Pope." — A  l> 
the  I  I'Ui.iv  ( !atechistn,  p.  22, 
CI  Catechism,  p.  95,96.     '■  Tin-  unbaptizad,  hi 

i  i.iiiiiiuiiii'.ii.'  anil  schismatics,  <i<>  nut  belong  to  the 
church.     Bui  the  non-predesl  imperfect,  and  even  open 

sinners  and  concealed  infidels,  do  belong  in  tin-  church,  ifthev  bold 
the  sacraments  and  the  profession  of  faith,  and  arc  sulijert  to  the 
Roman  pontiff."     Bellarmine,  ut  supra, 
1         hism,  p.  !»7. 


6 


44  THE    CHURCH. 

church !" 6  3  These  assertions  are  usually  attempted  io 
be  proved  by  reference  to  the  holy  men  who  arc  said  to 
have  lived  in  the  Romish  communion,  and  to  the  sup- 
posed constant  succession  of  miracles,  the  divine  attes- 
tations of  holiness.64  3.  Catholicity.  "Unlike  re- 
publics of  human  institution,  or  the  conventicles  of 
heretics,  she  is  not  circumscribed  within  the  limits  of 
any  one  kingdom,  nor  confined  to  the  members  of  any 
one  society  of  men." — "She  is  also  called  universal, 
because  all  who  desire  eternal  salvation  must  cling  to 
and  embrace  her,  like  those  who  entered  the  ark.  to 
escape  perishing  in  the  flood." cs  4.  Apostolicity  :— 
"for  her  doctrines  are  neither  novel  nor  of  recent  ori- 
gin, but  were  delivered,  of  old,  by  the  apostles,  and 
disseminated  throughout  the  world:" — "the  Holy 
Ghost,  who  presides  over  the  church,  governs  her  by 
no  other  than  apostolic  men,  and  this  Spirit,  first  im- 
parted to  the  apostles,  has,  by  the  infinite  goodness  of 
God,  always  continued  in  the  church."68     False  and 

C3  Catechism,  p.  100. 

C4  See  Milner's  "  End  of  Controversy,"  p.  160—190. 

65  Catechism,  p.  101. 

GO  Ibid.  p.  102.  Bellarmine  has  increased  the  number  of  the 
marks  or  notes  of  the  church  to  fifteen,  viz.  Catholicity — Antiquity 
— Duration — Amplitude,  or  multitude  and  variety  of  believers — 
Succession  of  bishops — Agreement  in  doctrine  with  the  primitive 
chinch — Union — Sanctity  of  doctrine — Efficacy  of  the  doctrine — 
Holiness  of  life — Miracles — Prophecy — Confession  of  adversaries 
— Unhappy  end  of  enemies — Temporal  felicity.  These  are  exa- 
mined and  confuted  in  the  "  Preservative  against  Popery,"  vol.  i. 

The  following  summary  view  of  this  subject  would  be  amusing, 
were  it  not  for  the  glaring  falsehoods  which  it  contains.  The  cause 
must  be  bad  indeed  that  can  require  such  support : — 

"  She  alone"  [the  Roman  Catholic  Church]  "  has  an  uninterrupt- 
ed succession  of  her  pastors  from  the  apostles  of  Christ.  She  alone 
has  always  been  one.  by  all  her  members  professing  one  faith,  in  one 
communion,  under  one  chief  pastor,  succeeding  St.  Peter,  to  whom 
Christ  committed  the  charge  of  his  whole  flock,  St.  John  xxi.  15,  &c. 
and  the  keys  of  heaven,  St.  Matt.  xvi.  19.  She  alone  has  been  al- 
ways holy  and  teaching  all  holiness,  by  inviting  all  to  holiness,  by 
affording  all  helps  and  means  of  holiness,  and  by  having  in  all  ages 
innumerable  holy  ones  in  her  communion.  She  alone  is  catholic  or 
universal,  by  subsisting  in  all  ages,  by  teaching  all  nations,  and  by 
maintaining  all  truths.  She  alone  is  apostolical  by  deriving  her 
doctrine,  her  communion,  her  orders  and  mission  from  the  apostles 
of  Christ.  She  alone  has  converted  infidel  nations,  with  their  kings, 
to  the  faith  of  Christ :  and  to  this  day  sends  her  priests  and  mission- 


Tin:    I  EH7R.CH.  I  i 

audacious  statements!    A.s  it'  the  fictions  ol  the  middle 
absurdities  of  transubstantiation,  the  bla  tphe 
my  of  indulgences,  the  opus  operatum  of  1  he  sat  raments, 
had  been  revealed  by  the  Holy  Spirit,  and  taught  by 
the  apostlt 

Infallibility  is  the  result  of  these  assumptions.  \ 
Roman  Catholics  believe  thai  "the  church  cannot  err 
in  faith  or  morals.""'  This  virtually  includes  the  infal- 
libility of  the  Pope;  since,  according  to  the  Council  of 
Florence,  he  is  "Head  of  the  whole  Church,  and  the 
father  and  teacher  of  all  Christians;  and  to  him,  in  St. 
Peter,  was  delegated,  by  our  Lord  Jesus  Christ,  full 
power  to  feed,  rule,  and  govern  the  universal  church."68 
Thai  general  councils,  representing  the  whole  church, 
are  infallible,  is  also  implied;  but  whether  always,  and 
under  all  circumstances,  is  lucre  than  questioned:  that 
they  have  frequently  erred,  and  contradicted  each  other, 
is  not  questionable,  but  plain  matter  of  fact.  There 
are  some  knotty  points  connected  with  this  subject. — 
Bellarmine,  expounding  Luke  xxii.  31,  32,  maintains 
that  the  Saviour  promised  to  Peter  and  his  successors, 
that  they  should  never  lose  the  true  faith,  nor  teach  any 
thing  contrary  to  it.09  But  history  informs  us  that 
many  Popes  have  erred  from  tin-  faith:  and  we  know- 
that  there  have  been  numerous  schisms  in  the  popedom, 

.'.l:i'  ho  r  more  | .  i  ons  assumed 

tiara,  and  that  in  several  instances  it  is  yet  disputed 
which  was  the  legitimate  successor  of  St.  Peter.  What 
then  les  of  infallibility?70     Be  this  as  it  may,  the 

nrii'-;  into  nil  parts  of  the  world,  to  propairnto.  tin'  kingdom  ofChrist, 
sin'  alone  ban  bean  in  nil  ages  illustrated  by  innumerable  miracles. 
and  bj  tin'  wonderful  livea  and  deaths  of  innumerable  saints.  All 
other  parating  from  her;  their  first  teachers  wenl 

out  from  her,  and  had  before  acknnu  I  edged  ber  authority  ;  tbey  were 
nil  censured  by  her  at  their  first  appearance;  but  she  never  departed 
or  separated  from  any  more  ancienl  church,  oi  was  ever  censured 
by  no  lawful  authority.  In  a  word,  Bhe  is  the  great  body  of  Chris- 
Uani  ling  from  the  primitive  apostolic  church  ;  consequent 

1>  -l  ne,  holy,  catholic,  and  il  church."-  Gother'a 

•■  Papist  Misrepresented  '  a  c   p  33 
I    itechism,  p.  102. 
B  \'  Practical  and  Internal  Evidence,"' p.  34. 

BB  !)••  Rom.  Pontif.  lib.  iv.  ,-.  ::  p  973.  Ed.  [ngolstad.  1696. 

•  "  \  fine  specimen  of  ingenious  and  conclusive  argument  i^  con« 
I  m  a  pamphlet  published  a  few  j  •.  entitled,  "  1 


46  THE    CHURCH. 

obedient  .son  of  the  church  has  no  doubt  that  it  exists 
somewhere.  His  faith  is  summarily  comprised  in  those 
few  words — "  I  believe  in  all  things  according  as  the 
holy  catholic  church  believes;"  7 1  and  he  willingly  "pro- 
mises and  swears  true  obedience  to  the  Roman  bishop, 
the  successor  of  St.  Peter,  the  prince  of  the  apostles,  and 
vicar  of  Jesus  Christ;  and  professes,  and  undoubtedly 
receives,  all  things  delivered,  defined,  and  declared  by 
the  sacred  canons  and  general  councils,  and  particular- 
ly by  the  holy  Council  of  Trent ;  and  condemns,  re- 
jects, and  anathematizes  all  things  contrary  thereto,  and 
all  heresies  whatsoever,  condemned  and  anathematized 
by  the  church."72 

Of  such  a  church,  the  holy,  the  apostolic,  the  infal- 
lible, how  great  must  be  the  power!  How  heinous  the 
oin  of  rebellion  against  her  mandates!  How  awful  the 
condition  of  those  unhappy  beings  who  are  without  her 
pale!  Her  injunctions  are  placed  on  an  equal  footing 
with  the  behests  of  heaven.  The  "will"  of  God,  which 
we  are  taught  to  pray  may  "be  done  on  earth,"  com- 
prehends, it  is  affirmed,  "all  things  which  are  proposed 
to  us  as  the  means  of  attaining  heaven,  whether  they 
regard  faith  or  morals  ;  all  things,  in  a  word,  which 
Christ  our  Lord  has  commanded  or  prohibited,  either  in 
person  or  through  his  church!11 B  Those  who  "fall 
into  heresy,  who  reject  what  the  church  of  God  teach- 
es," are  declared  to  be  guilty  of  a  breach  of  the  first  com- 
mandment ;74  they  have  committed  mortal  sin,  and  if 

Labyrinth,  or  Popish  Circle;  being  a  confutation  of  the  assumed 
infallibility  of  the  church  of  Rome  ;  translated  from  the  Latin  of  Si- 
mon Episcopius.     By  Richard  Watson." 

~'l  Challoner's  "Garden  of  the  Soul,"  p.  35— a  book  which  Mr. 
Butler  calls  "  the  most  popular  Prayer-book  of  the  English  Catho- 
lics." Mr.  White's  description  of  his  own  views  and  feelings,  while 
a  member  of  the  church  ef  Rome,  will  amply  con6rm  the  above  re- 
marks. "  I  grounded  my  christian  faith  upon  the  infallibility  of  the 
church.  No  Roman  Catholic  pretends  to  a  better  foundation.  '  I  be- 
lieve whatever  the  holy  mother  church  holds  and  believes,'  is  the 
compendious  creed  of  every  member  of  the  Roman  communion. — I 
believed  the  infallibility  of  the  church,  because  the  Scripture  said 
she  was  infallible ;  while  I  had  no  better  proof  that  the  Scripture 
said  so,  than  the  assertion  of  the  church  that  she  could  not  mistake 
the  Scripture. "     Practical  and  Internal  Evidence,  p.  9. 

12  Pope  Pius's  Creed. 

73  Catechism,  p.  506 

'i  Ibid,  p.  353 


mi  i.    OBI  i.«  11. 

they  die  in  that  state,  must  ■  hell  for  all  et< 

i  \  '  l  '"it  of  this  church,  it  is  positivcl, 

there  is  no  salvation.     Members  of  the  l 

nion — I '         ants  of  i  n — 

our  Leightons,  and  II     ■         nd  Martyns — our  Owi 

and  Baxters,  and  li  —our   Miltona  and  Loi 

our  Whitefields  and  \\  -our  Bunyans  and  H( 

ards — arc  all  in<  luded  inl  I 

No  matter  what    were  their  excellencies:  their   pii 

might  be  seraphic,  their  b<  nei  godlike,  their  p 

like  the  "shining  I  that  illuminates  an  I  lens 

all  nature:  they  have  committed  the  unpan 

ofr  '  to  pay  homage  to  the  man  of  the  triple  crown, 

and  therefore  the  Roman  Catholic   is  In  mi  in  I  to  belii 

that  they  are  lost  for  ever      Thi    very  childj 

lit  this  les  I  of  the  infant — 

the  conclusions  of  I  i  ried — the  declarations  of  the 

noble — the  priests'  instructions — the  pontiffs'  decrees — 
re-echo  the  sound,  "Out  of  the  Roman  Catholic  church 
there  id  no  salvation  I"  77 

75  "  Q.  What  is  mortal  sin  '    A.   It  is  a  u  ill'nl  transgression  in 

matter  of  weight  against  any  known  command nt  of  God  or  tiu 

efairdb,  orof  some  lawful  Boperior.  (I.  Whitber  go  such  as  die  in 
mortal  sin  ?  A.  TohtUforaU  itiruity.'' — Abstract  of  the  Douay 
1  hi~m.  p.  71. 

"6  Donaj  <  latechism,  qnoted  above.    The  Roman  Catholic  child 
is  tanghl  thai  he  is  "  made  a  membi  r  of  Ji  sns  ( Ihrisl  and  bis  church 
called  to  Christianity  and  the  Catholic  religion,  out  of  which  all 
those  v.  bo  obstin  itely  remain  cannot  be  Baved." — Catholic  School 
Book,  p.  I  - 

~<~>  "  This  Urue  Catholic  faith,  out  of  which  norm  can  ho  saved." — 
Pope  Pius's  Creed.  "  [f  we  believe  plain  Scripture  and  the  univer- 
sal tradition  ol  the  fathers,  and  all  antiquity,  heresy  and  schism 
mortal  sms;  and  iImt. •!•  «r. ■ ,  in  saying  that  heretics  and 
arc  out  of  the  Btate  of  sail  ation,  In.-*  I  the  Papist's)  judgment  is  not 
uncharitable,  '<  be  advances  nothing  but  a  Bcripture  truth.'' — 

i  •  ■  !'  M    represented  and  Represented,"  p  33 

•'  Encyclical  Letter  of  Pope  Leo  XII."  p.  15 


48 


CHAPTER   III. 

THE    RULE    OF    FAITH. 

Rejection  of  the  Council  by  the  Protestants — Discussions  on  the 
Canon  of  Scripture — Tradition — the  Vulgate  Version — and  the 
Right  of  Interpretation — Fourth  Session — Decree  on  Scripture 
and  Tradition — Manner  in  which  it  was  received  by  Protestants—' 
Explanatory  Observations  and  Reflections 46 

The  proceedings  of  the  council  were  carefully  watched 
by  the  Protestants.  They  quickly  perceived  that  it  was 
altogether  under  the  control  of  the  Pope,  and  would  is- 
sue no  enactment  contrary  to  the  established  order  of 
things  at  Rome.  Several  publications  were  sent  forth, 
declaratory  of  their  views  and  feelings,  one  of  which 
was  written  by  Melancthon.  In  these  works,  while 
they  expressed  their  willingness  to  abide  by  the  decisions 
of  a  council  composed  of  learned  and  pious  men,  emi- 
nent for  the  fear  and  love  of  God,  they  positively  refus- 
ed to  acknowledge  the  authority  of  the  assembly  at 
Trent.  Their  reasons  were  numerous  and  weighty. — ■ 
They  objected  to  the  presidency  of  the  Pope,  he  being 
a  party  in  the  cause ;  to  the  Romish  prelates,  the  ap- 
pointed judges,  many  of  whom  were  ignorant  and  wick- 
ed men,  and  all  of  them  declared  enemies  of  the  refor- 
mation; to  the  rules  of  judgment  laid  down  in  connex- 
ion with  Scripture,  and  treated  with  equal  or  greater 
deference — viz.  tradition  and  the  scholastic  divines;  to 
the  method  of  proceeding  already  adopted,  manifestly 
proving  that  the  council  was  not  free;  and  finally,  to 
the  place  of  meeting,  rather  an  Italian  than  a  German 
city,  and  at  any  rate  too  near  the  Pope's  dominions  to 
afford  the  assurance  of  security,  should  they  feel  dispos- 
ed to  go.7  8  The  sequel  of  this  history  will  show  how 
rightly  they  judged. 

78  Seckendorf.  I.  iii.  s.  33,  130. 


.-I        I    \l    I   I! 

•inn  il  was  ag  reed  lhaJ 
pture  and  tradition  should  be  next  taken  into  consi- 
tion;  thai  it  n  dentlyappi  u    De  Mo  ite   aid, 

what  were  I  m  intending  wil  h 

ili«'  heri  in  whal  foundation  the  church  of( 

rested.     In  pui  their  inquiries,  and  in  the  deb 

which  1  ir  began 

to  employ  the  divines  who  h  ired  to  Trent,  and 

whose  aid  was  of  material  service  in  all  il  isequenl 

labours.     'I  bops  werefor  the  most  part 

poorly  skilled  in  tl  ■  n  which  the  pursuits  of  ec- 

istical  ambition  had  given  them  little  relish. 
reforn  dfastly  maintained  the  sole  and  ab- 

solute suffi<  tradition  and 

apocryphal  books  were  entirely  rejected  by  them;  and 
they  plead*  I  for  the  perspicuity  of  the  word  of  God, 
winch  they  affirmed,  nerally  easy  to  be  under- 

nd  required  neither  gloss  nor  commentary.     All 
these  sentiments  were  condemned  at  Trent. 

Although  the  apocryphal  boo  inserted  by  Je- 

s  in  the  "V  Latin  edition,  it  was  notorious  that 

nl  not  regard  them  as  canonical.78     It  was  proba- 
bly ;  ity  thai  ised  to 
publish  a  twofold  list,  distinguish^         e  canonical  from 
icryphal,   in  a  mai                  ibling  the  method 
adopted  by  the    \..          m        ch.     There  was  much 
ion  on  this                     1  the  fathers  behaved  so 
clamorously  that  il                         to  direct  them  to{ 
their  votes  one  by  one,  and  to  number  them  as  they  « 
received.     The  opinion  ol            rdinal  Sanl     C    ice  at 
length  prevailed,  and  it                       I   to  receive  as  di- 
ly  inspired   all   the  books   commonly  found   in  the 
\                     ithstanding  the  known  declaration  of  Je- 
rome, and  the  incontrovertible  evidence  of  the  ancient 
and  the  Jewish  canon. 
i.          ting  traditions  then                      y  opinions  as 

39  He  gw<     '■•  italogneof  th<  books  of  the  Old  Testament,  com- 

(r i - 1 ti tr  those  dow  found  in  our  authorised  rersion,  and  i lher< 
[e  idds,  Thai  we  may  Know  what  books  there  am  beside  ihesc, 
they  are  to  be  placed  among  those  of  the  Apocrypha — Therefore 
that  commonly  called  the  wisdom  of  Solomon — also  Jesus  the  son 
ofSirach,  Judith,  l  and  Th(  Shepherd  are  not  in  the  canon." 
dec     Prolog.  Galeat 


50  THE    RULE    OF    FAITH. 

tongues.80     Some  affirmed  that  Scripture  itself  rested 

on  tradition.  Vincent  Lunel,  a  Franciscan,  thought  it 
would  be  preferable  to  treat  of  the  church  in  the  first 
instance,  because  Scripture  derived  its  authority  from 
the  church.  He  added  that  if  it  were  once  established 
that  all  christians  are  bound  to  obey  the  church,  every 
thing  else  would  be  easy,  and  that  this  was  the  only 
argument  that  would  refute  the  heretics.  Anthony 
Marinier  was  of  a  different  opinion.  He  observed,  that 
there  was  a  previous  question  to  be  decided,  viz.  whe- 
ther Christianity  does  in  fact  consist  of  two  parts,  one 
written  and  the  other  unwritten  :  if  so,  whether  the  un- 
written part  was  left  in  that  state  by  design  or  accident. 
If  by  design,  no  man  ought  to  commit  it  to  writing  :  if 
by  accident,  the  wisdom  of  God  would  seem  to  be  im- 
peached. On  either  hand  he  saw  great  difficulties,  and 
therefore  judged  it  best  to  leave  the  matter  as  it  was, 
following  the  example  of  the  fathers,  who  ascribed  au- 
thority to  the  Scriptures  only,  not  presuming  to  place 
tradition  on  the  same  footing.  This  advice,  sound  as 
it  was,  had  no  approvers ;  Cardinal  Pole,  in  particular, 
vehemently  opposed  it.  Some  desired  a  distinction  to 
be  made  between  traditions  of  faith  and  those  which 
related  to  manners  and  rites ;  the  first  to  be  universally 
received,  but  of  the  rest  only  such  as  the  custom  of  the 
church  had  sanctioned.  Others  would  have  the  recep- 
tion of  all  enjoined,  without  the  least  distinction. 

When  the  decree  was  proposed  for  consideration,  and 
that  part  was  read  in  which  it  was  enacted  that  Scrip- 
ture and  tradition  should  be  regarded  "with  equal  piety 
and  veneration."  Bertani  objected  to  the  expression,  and 
said  that  though  he  acknowledged  that  God  was  the 
author  of  both,  and  that  every  truth,  must  proceed  from 
the  source  of  all  truth,  yet  it  by  no  means  followed  that 
whatever  was  true  was  divinely  inspired;  and  that  the 
fact  of  many  traditions  having  fallen  into  disuse  seemed 
to  indicate  that  God  himself  did  not.  intend  that  they 
should  be  venerated  equally  with  Scripture.  The  bishop 
of  Chiozza  went  much  further :.  he  even  ventured  to 
assert  that  it  was  impious  to  equalise  the  authority  of 

SO  '  I  fun]  iliat  there  then  were  as  many  opinions  as  tongues.'  Pal 
lav.  lib.  \i.  c.  2.     Sarjn,  lib.  ii.  s.  45 — 47. 


'  r    i:  i  LI     01     I'll  II.  51 

ipture  and  tradition.     So  bold  i 

••  it  was  heard  Pallavii  mi, 

'•  v.  led   forth  v< 

ment  n  DeM  inte  recommend- 

ed •  thai  they  might 

srainsl  11, 
and  il,  hould  be  m 

■  I . 

i  charged 

rtain  words 

in  il  re  impious  I  have  not  so 

mm  m  with  \  ith  inhumanity,  in 

laying  updn  u 

wt  xy  in  i  ad  the  poof 

by  the  insulting  ■  ruel  manner  in 

which  ins  brethren,  was  constrained 

If  sorry  for  having  offended  them, 
ami  to  proc  uld  consent  toa  decree  which 

:,]y|31 

^  <  a  appointed  for  the  pur- 

?ils  which  required  correction. 
The  number  of  errors  in  the 

prii  3 — the  right  of  private  in* 

.    were  the 

i  •  I  that  the 

is,  oftei.  r  from  one 

•I   tO   U:\ 

unci  this  would 

id  and  declare  it  to  be  the 
an;  !   authority  in  all    eases  of 

con  i    e  difficulty  lay  in  the  Caje- 

u\y 
,4  wasaccustoi 

not  to 
of  the  trans- 
L  that  if  1 

L  ■     . 

•hi  was 

tion  of  the  <  >ld 

!  I  od  of  the  N   v  in 

-1   I':ill:iv.  lit  .-up    C     11.1 


52  THE    RULE    OF    FAITH. 

the  Greek.  It  would  seem  indeed,  that  on  this  question 
no  argument  was  necessary,  and  that  none  would  fall 
into  the  absurdity  of  preferring  a  version  to  the  original. 
Yet  so  did  the  divines  at  Trent.  They  said  that  unless 
the  Vulgate  were  declared  to  be  divine  and  authentic  in 
every  part,  immense  advantage  would  be  yielded  to  the 
Lutherans,  and  innumerable  heresies  would  arise  and 
trouble  the  church  ;  if  anv  one  might  examine  that  ver- 
sion,  either  by  comparing  it  with  other  versions  or  with 
the  originals,  every  thing  would  be  thrown  into  confu- 
sion, these  new  grammarians  would  assume  the  office  of 
the  judge,  and  pedants  instead  of  divines  would  be  made 
bishops  and  cardinals;  nor  would  the  inquisitors  be  able 
to  execute  their  office  without  the  knowledge  of  Greek 
and  Hebrew,  since  the  heretics  would  be  sure  to  turn 
round  and  tell  them  that  the  translation  was  incorrect. 
Some  added,  that  as  divine  providence  had  given  to  the 
Jews  a  Hebrew,  and  to  the  Greeks  a  Greek  original,  it 
was  reasonable  to  suppose  that  the  Latin  church  enjoyed 
a  similar  favour,  and  that  the  Spirit  of  God  who  had 
dictated  the  sacred  volume  to  the  heavenly  penmen, 
had  in  the  same  supernatural  manner  presided  over  the 
translation.82  Such  cogent,  reasoning  could  not  be  re- 
sisted ;  the  Vulgate  was  undoubtedly  divine  !  But  as 
the  want  of  a  correct  and  standard  impression  of  that 
version  was  universally  acknowledged,  six  persons  were 
appointed  to  examine  and  collate  copies,  and  prepare  a 
new  edition  before  the  termination  of  the  council. 8  3 

S2  Sarpi,  lib.  ii.  s.  51.     Pallav.lib.  vi.  c.  12,  15. 

83  The  labours  of  this  committee  soon  closed,  as  it  was  ascertained 
that  the  whole  proceeding  had  displeased  the  Pope.  After  the  ter- 
mination of  the  council,  Pius  IV.  employed  many  learned  men  in 
preparing  a  correct  edition  of  the  Vulgate.  His  successor,  Pius  V* 
continued  the  undertaking.  The  book  was  published  by  Sixtus  V. 
in  1590.  "This  active  and  resolute  pontiff  not  only  assembled 
round  him  a  number  of  the  most  "learned  and  acute  linguists  and 
critics,  but  ardently  and  personally  engaged  in  the  examination  of 
the  work  himself."  He  read  the  whole  before  it  was  committed  to 
the  press,  read  it  over  again  as  it  passed  through  the  press,  and  when 
it  was  all  printed  off  re-examined  it,  and  corrected  it  anew.  This 
edition  was  accompanied  by  a  bull,  enjoining  its  universal  recep- 
tion, and  forbidding  the  slightest  alterations,  under  pain  of  the  most 
dreadful  anathemas.  But  it  was  scarcely  published  before  it  was 
discovered  to  abound  with  errors,  and  was  quickly  called  in.  A 
more  correct  edition  was  issued  by  Clement  VIII.  in  1592,  accom- 


im:    k  ri.i     .•:     i  \i  r,i  53 

right  of  intnrpi  3  iripture  waa  then  debated. 

I  It  re,  !"".  different  and  opposite  opinions  were  expn 
cd.     S  re  willing  to  leave  the  liberty  of  inl 

•u  unmolested;  among  them  was  the  card  inaUof 
i  i    here  thought  that  this  popular  license  ought 

mtrolled,  or  there  would  be  no  end  to  dispul 
1      dinal   Pacheco  wished  to  restrict  the  privilege  to 
or  I  toctbr       Soto  thoi  »ht  that  in  mat- 
of  faith  no  liberty  should  h  I,  but  that  on 

inl  ceremonies  men  might 
in'  allowed  some  latitude  of  interpretation.  Richard  du 
'^1  i  Franciscan,  was  not.  ashamed  to  say  thai  ihc 

lained  the  doctrines  of 
<  :  istianitythat  it  was  nolonger  necessary  to  take  them 
from  the  u  volume;  that  though  the  Scriptures 

wen  d  in  churches  for  the  instruction  of 

tin'  people,   thej  were  now  only  used  in  the  devotional 
:'  i<ublic  worship,  and  ought  to  be  confined  to 
that  use;  and  at  any  rate  that  the  study  of  Scripture 
.hi  be  prohibited  to  all  who  were  not  versed  in  scho- 
lastic divinity  :  for  the  Lutherans  had  only  succeeded 
with  those  who-had  been  accustomed  to  read  the  Scrip- 
;  i  of  the  council,  as  might  have 

not  in  favour  of  freedom. 

fourth  session,  was  di- 
vided into  two  parts: — 

[.  Of  the  i  Script 

I               I.  bolv  lenical  and  general  council 

of  '1            lawfully  tbled  in   the  Holy  Spirit,   the 

three  before  mentioned  Legates  of  the    Apostolic   S 

presiding  therein;  ha  onstantly  in  view  there- 

paniedby  a  similar  ball.  An  ill  further improved  left  tin- 
press  in  i"''1''  The  difference  between  these  edit  reryconsi- 
derable.  '  l>r.  Jami  b,  in  h :•*  •  Bellam  Papale,'  aotii  i  -  2 •  va- 
riations, sonn.-  of  whole  verses,  and  many  otherscleaiij  ami  decided- 
ly contradictory  to  eacb  other.  Vel  bout  editions  were  respectively 
declared  t'>  l>*'  authentic  by  tho  same  plenitude  of  knowledge  anil 
power,  and  both  guarded  against  the  least  alteration  by  the  same 
tremendous  excommunication."  Townloy's  Illustrations  of  Biblical 
liter  Ltnre,  vol.  u.  1-7  —  196. 
-'  Sarpi,  lib.  ii.  « 

5* 


54  THE    KULE    OF    FAITH. 

rnoval  of  error  and  the  preservation  of  the  purity  orthe 
gospel  in  the  church,  which  gospel,  promised  before  by 
the  prophets  in  the  sacred   Scriptures,   was  first  orally 
published  by  our  Lord  Jesus  Christ,   the  Son  of  God, 
who  afterwards  commanded  it  to  he  preached  by  his 
apostles  to  every  creature,   as  the  source  of  all  saving 
truth  and  discipline  ;  and  perceiving  that  this  truth  and 
discipline  are  contained  both  in  written  books  and  in 
unwritten  traditions,  which  have  come  down  to  us,  ei- 
ther received  b}T  the  apostles  from  the  lip  of  Christ  him- 
self, or  transmitted  by  the  hands  of  the  same  apostles, 
under  the  dictation  of  the  Holy  Spirit ;  following  the 
example  of  the  orthodox  fathers,   doth  receive  and  re- 
verence, with  equal  piety  and  veneration,  all  the  books, 
as  well  of  the  Old  as  of  the  New  Testament,  the  same 
God  being  the  author  of  both — and  also  the  aforesaid 
traditionsfpertaining  both  to  faith  and  manners,  whe- 
ther received  from  Christ  himself,   or  dictated  by  the 
Holy  Spirit  and  preserved  in  the  Catholic  church  by 
continual  succession.     Moreover,  lest  any  doubt  should 
arise  respecting  the  sacred  books  which  are  received  by 
the  council,  it  has  been  judged  proper  to  insert  a  list  of 
them  in  the  present  decree. 

"  They  are  these :  of  the  Old  Testament,  the  five 
books  of  Moses,  viz.  Genesis,  Exodus,  Leviticus,  Num- 
bers, and  Deuteronomy;  Joshua;  Judges;  Ruth;  four 
books  of  Kings;  two  books  of  Chronicles ;  the  first  and 
second  of  Esdras  (the  latter  is  called  Nehemiah:)  Tobit 
Judith;  Esther;  Job:  the  Psalms  of  David,  in  number 
1 50 ;  the  Proverbs ;  Ecclesiastes ;  the  Song  of  Songs  ; 
Wisdom  ;  Ecclesiasticus  ;  Isaiah  ;  Jeremiah,  with  Ba- 
ruch  ;  Ezekiel ;  Daniel ;  the  twelve  minor  Prophets,  viz. 
Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah,  Nahum, 
Habakkuk,  Zephaniah,  Haggai,  Zechariab,  and  Mala- 
chi;  and  two  hooks  of  Maccabees,  the  first  and  second. 
Of  the  New  Testament,  the  four  Gospels,  according 
to  Matthew,  Mark,  Luke,  and  John ;  the  Acts  of  the 
Apostles  written  by  the  Evangelist  Luke ;  fourteen  Epis- 
tles of  the  Apostle  Paul,  viz.  to  the  Romans,  two  to 
the  Corinthians,  to  the  Galatians,  to  the  Ephesians,  to 
the  Philippians,  to  the  Colossians,  two  to  the  Thessa- 
lonians,  two  to  Timothy,  to  Titus,  to  Philemon,  and  to 
the  Hebrews;  two  of  the  Apostle  Peter;  three  of  the 


Tin:    ki  i.i     01     iaith.  55 

■  John :    one  of  the  Apostle  James;   one  of  the 

\  lostleJude;  and  the  Revelation  of  the  Apostle  John. 

w       vex  shall  nol  receive,  as  sacred  and  canonical,  all 

and  evi  rv  pari  of  them,  a s  they  are  i 
monly  read  in  the  Catholic  Church,  and  are  contained 
in  the  old  Vnlgati  Latin  edition,  or  shall  knowingly  and 
deliberately  despise  the  aforesaid  traditions,  let  him  !><• 
The  foundation  being  thus  laid  in  the  con- 
faith,  all  may  understand  the  manner  in  which 
mcil  intends  to  proceed,  and   what   proofs  and 
will  be  prim  ipally  used  in  establishing  doc- 
trine and  n  ler  in  I  be  chuj 

■  1 1    ( I  f  the  Sacred  Bu<>/;s. 

■   Moreover,  the  same  mo  I  holy  council,  considering 
I  no  small  advantage  will  accrue  to  the  church  of 
I,  if,  of  all   the  Latin  editions  of  the  Sacred  Book 
which  are  in  circulation,  some  one  shall  be  distinguished 
hat  which  ought  to  be  regarded  as  authentic — doth 
ordain  and  declare,  that  the  same  old  and  Vulgate  edi- 
tion, which  has  been  approved  by  its  use  in  the  church 
for  so  many  nges,  shall  be  held  as  authentic,  in  all  pub- 
lic lectures,  disputations,  sermons,  and  expositions ;  and 
re  or  pn    ime  to  rejei  t  if,  under  any 

•  l:i  ordei  llant  minds,  the  council  fur- 

ther  d»  that  in    matters  of  faith  and   murals   and 

whatever  relates  to  the  maintenance  of  Christian  doc- 
trine, no  one,  confiding  in  his  own  judgment,  shall 
dare  to  wrest  the  sacred  Scriptures  to  his  own  sense  of 
them,  contrary  to  that  which  hath  been  held  and  still 
is  held  by  1:  ther  church,  whose  right  it  is  to  ju< 

ofthetr  id  interpretation  of  Sacred  Writ; 

or  contrary  to  the  unanin  at  of  the  fathers; 

tch  interpretations  should  never  be  pub- 
lished. It'  an-.  y,  let  them  be  denounced  by  the 
ordinaries,  and  punished  according  to  law. 

'))  .•:n'_r   d  -•'  reasonable,  of  setting- 

bounds  to  the  printers,  who  with  unlimited  boldness, 
supposing  themselves  at  libel  lo  as  they  please, 

print  editions  of  the  1 1        8    lptures  with  notes  and  i 


56  THE    HULK    OF    FAITH. 

positions  taken  indifferently  from  any  writer  without  the 
permission  of  their  ecclesiastical  superiors,  and  that  at 
a  concealed  or  falsely -designated  press,  and,  which  is 
worse,  without  the  name  of  the  author — and  also  rashly 
expose  books  of  this  nature  to  sale  in  other  countries; 
the  holy  council  decrees  and  ordains,  that  for  the  future 
the  sacred  Scriptures  and  especially  the  old  Vulgate 
edition  shall  be  printed  in  the  most  correct  manner  pos- 
sible; and  no  one  shall  be  permitted  to  print  or  cause 
to  be  printed  any  books  relating  to  religion  without  the 
name  of  the  author ;  neither  shall  any  one  hereafter  sell 
such  books,  or  even  retain  them  in  his  possession,  un- 
less they  have  been  first  examined  and  approved  by  the 
ordinary,  under  penalty  of  anathema,  and  the  pecuniary 
fine  adjudged  by  the  last  council  of  Lateran. S5  And  if 
they  be  regulars,  they  shall  obtain,  besides  this  examin- 
ation and  approval,  the  license  of  their  superiors,  who 
shall  examine  the  books  according  to  the  forms  of  their 
statutes.  Those  who  circulate  or  publish  them  in  ma- 
nuscript without  being  examined  and  approved,  shall  be 
liable  to  the  same  penalties  as  the  printers ;  and  those 
who  possess  or  read  them,  unless  they  declare  the  au- 
thors of  them,  shall  themselves  be  considered  as  the 
author.  The  approbation  of  books  of  this  description 
shall  be  given  in  writing,  and  shall  be  placed  in  due 
form  on  the  title-page  of  the  book,  whether  manuscript 
or  printed ;  and  the  whole,  that  is,  the  examination  and 
the  approval,  shall  be  gratuitous,  that  what  is  deserving 
may  be  approved,  and  what  is  unworthy  may  be  re- 
jected. 

"  Finally,  the  holy  council  wishing  to  repress  the 
audacity  of  those  who  apply  and  pervert  words  and 
sentences  of  Holy  Scripture  to  profane  uses,  making 
them  serve  for  railleries,  vain  and  fabulous  applications, 
flatteries,  detractions,  superstitions,  impious  and  diabo- 
lical incantations,  divinations,  lots,  and  infamous  libels; 

85  A.  D.  1515.  The  decree  of  that  council  was  to  this  effect; 
that  no  book  whatever  should  be  printed  without  examination  and 
license  by  the  bishop,  his  deputy,  or  an  inquisitor;  and  that  those 
who  offended  should  forfeit  the  whole  impression  of  the  book  printed, 
which  should  be  publicly  burnt,  pay  a  fine  of  100  ducats,  be  sus- 
pended from  the  exercise  of  their  trade  for  one  year,  and  lie  under 
excommunication ! 


Tin:    i:t  i  !     01     FAITH.  07 

manda  and  ordains,  in  order  to  abolish  this  kind  of 
irreverence  an  :  I  to  prevent  any  one  from 

daring  for  thefutur  the  words  of  Scripture  in 

this  or  any  similar  h  persons  shall  bo  pu- 

.1  of  the  Bishi  wilful  vio- 

i  iod,  in  the  manner  prescribed  by 

'j'l  ts  with  undis- 

l    ey  were  justly  of- 
fended  by  the  presumj  mbly  so  inconsi- 

derable in  numbers,  and  containingso  few  if  talent 

and  learning.  • '     Top]  litiononan  equality  with 

S    tpture,  was  in  tlnir  opinion  an  act  of  daring  impii 
'i  surprised  to  hear,  that  Beveral  books  which 

had  ever  been  n  1  as  of  doubtful  ;un'nnrity,  ;■ 

had  only  received  .ction  ofsome  provincial  coun- 

cils  afld  0?  x^.T^-r  pnpPsT"  should   now, "without 

examination,  be  ranked  among  the  acknowledgi  1  pro- 
ductions  of  inspired  men,  and  constituted  portions  of 
-     red  Volume     Great  astonishment,  too,  was  ex- 
I  at  the  cting  the  Vulgate,  in  which 

that  version,  though  confessed  to  abound  with  errors, 
was  made  the  authoritative  and  sole  standard  of 
faith  and  n  ect  of  the  Original  (ireek 

and   I  h  \  the   her  spirits  of 

tso  insignificant 
should  endeavour,  in 
.  to  crush 
:  inquiry,  to  strengthen  the  bonds  which] 
held  the  nations  so  long,  and  to  cast  the  mantle  of  ig- 
norance over  the  population  of  a  whole  continent.     All 

-     pi,  lib.  its  56.     Pallav.  lib.  vi.  b.  16.    PsHaviciiii  - 
that  a  committee  which  had  been  appointed  to  inquire  into  the 

abnaea  of  the  Scriptures,  Bnd  suggest  suitable  r>- lies,  presented  a 

t.  containiog  an  immense  catalogue  of  these  alleged  cor- 
ruption*. It  was  like  the  Augean  Stable;  nothing  ~l ■« >rt  of  ;i  flood 
could  ck  inse  way  the  filth.  The  fathers  shrunk  from  the  burden- 
■om    ■  Ives  with  ■  di  bed  in  gt 

ral  terms,      In  these  abut  bably  incloded   Scripture 

the  ancient  "  M  Nl  i  dities,"  of  which 

I  >      i  ,  urious  and  intei  i  ■  oj nt  in  his 

••  DJnstrations       Bib         I        iture,"  i.  |>.  -110—  I 

I  wen    present  at  the  fourth  session,  eight  archbishops 

forty-one  bishops,  t i»r»-«-  abbots,  and  six  generals  of  orch 


58  THE    RULE    OF    FAITH. 

men  saw  the  futility  of  those  hopes  which  had  been 
indulged  in  a  general  council;  for  it  was  evident  that 
the  fathers  at  Trent  were  determined  to  alter  nothing  in 
the  established  system  of  popery,  and  had  only  met  to 
confirm  by  the  sanction  of  the  pretended  Universal 
Church  the  unscriptural  tenets  and  anti-christian  prac- 
tices of  Rome. 3  8 

The  decree  is  sufficiently  plain,  and  therefore  needs 
no  comment.  A  few  facts  and  observations  will,  how- 
ever, serve  to  place  the  subject  in  a  still  more  striking1 
point  of  view. 

1.  It  must  be  borne  in  mind  that  when  the  Roman 
Catholic  speaks  of  the  Scriptures  he  means  thereby  the 
Vulgate  Latin  edition,  or  the  Douay  and  Rhemish  trans- 
lations, having  the  apocryphal  books  intermingled  with 
the  rest.89  This  is  his  bible,  and  this,  together  with 
tradition,  constitutes  his  rule  of  faith.     "  All  the  doc- 

88  The  celebrated  Bernard  Gilpin  had  been  hesitating  between 
Popery  and  Protestantism,  hut  the  publication  of  thisdecree  decided 
him  for  the  latter.  "  While  he  was  distracted  with  these  things,  the 
rule  of  faith  chauged  by  the  council  of  Trent  astonished  him.  For 
he  observed,  that  not  only  the  ancient  divines,  but  even  the  modern 
ones,  Lombard,  Scotus,  and  Aquinas,  all  confessed  that  the  rule  of 
faith  was  solely  to  be  drawn  bom  Scripture;  whereas  he  found, 
according  to  the  council  of  Trent,  that  it  might  as  well  be  drawn 

from  human  traditions The  church  of  Rome  kept  the  rule  of 

faith  entire  till  it  was  changed  by  the  council  of  Trent.  From'that 
time  he  thought  it  a  point  of  duty  to  forsake  her  communion;  that 
the  true  church,  thus  called  out,  might  follow  the  word  of  God." 
Life  of  Bernard  Gilpin,  p.  09.     Glasgow,  1824. 

89  "  The  next  example  I  shall  adduce  is  that  of  Toby,  the  father 
of  young  Toby,,  whose  conduct,  as  well  in  his  youth  as  in  his  more 
advanced  age,  the  Scripture  declares  to  be  worthy  our  admiration." 
Catholic  School  Book,  p.  136. 

The  following  is  the  order  of  the  books  of  the  Old  Testament  in 
the  authorised  Roman  Catholic  version: — "Genesis — Exodus — Le- 
viticus— Numbers  —  Deuteronomy—  Josue— Judges— Ruth— 1  Kings 
[1  Samuel] — 2  Kings  [2  Samuel] — 3  Kings  [1  Kings]  4  Kings 
[2  Kings] — 1  Paralipomenon  [Chronicles] — 2  Paralipomenon — 
1  Esdras  [Ezra] — 2  Esdras  [Nehemiah] — Tobias — Tudith— "Esther 
with  the  additional  chapters — Job— Psalms — Proverbs — Ecclesiastes 
— Song  of  Songs—  The  Book  of  Wisdom — Ecrlesiasticus— Isaias— Je- 
remias — Lamentations — Baruch — Ezekiel — Daniel,  including  the 
Song  of  the  three  children,  Susanna,  and  the  story  of  Bel  and  the 
Dragon — Ose  [  Ho'sea] — Joel — Amos — Abdias  [Obadiah] — Jonas 
— Micheas  [Micah]— Nahum— Habacnc — Sophonias  [  Zephanias]— 
Aggias  [Haggai] — Zachariaa — Malachias — 1  Machabees — 2  Macka- 
bees." 


01     i  u 

trinesofChristianil  e  writers  of  the  oatechism 

<>r  the  •  rived  from  tl 

God,    which                    v-  TradU 

\  2  tin :   "If  we  would  ha  if  christian 

futli  and  pi  with  tl 

that 

is,  with  the  »  ':•!  T<  ;  with  ti 

I  it  takin  with  it  the  traditi 

ties,  and  the  interpretation  of  the  church 
which  the  both  the  book  ami   i 

true  meaning  of  it."81 

Tradition  i.-  of  the  utmost  importance  to  ti      I 
It  answ 

rgumei  I  in  the  R 

1     tholic  church  m 
confessedly,  no1 
spired  volume.     Hut  v.  adition 

:i  and  such  tl. 
argi  ■  !  by  the  word  of  God;  w] 

To  this  the  true  Catholic 

di- 
ll in  fr<  apostl  Do  y< 

'I  aswei  to  bi  i 

told  us  so — their  pn 

itinual  - 

I 
vain  do  you  ur  Lnj 

the  uncertainty  i 
do  you  ask  for  proof: 
f  in  oih<-r  i 
■ 
authority  as  tl.  n  word,  andfulmin 

ust  all  :. 

i  of  tradition 

Those  wl 
turally  I 
observation  Ul 

support  of  I  .  would 

paid  to  i 

Paul 

M  Pagi   7 

R  I  sedl 


60  THE    UULK    01"    FAITH. 

true  words  of  the  apostles,  by  passing  through  so  many 
hands,  would  he  corrupted  and  gradually  lost:  for  it  ia 
utterly  impossible  to  preserve  for  any  lengthened  period 
what  is  dependent  on  oral  tradition.  Nevertheless,  the 
plea  was  found  too  advantageous  to  be  suffered  to  die 
away.  When  new  opinions  were  broached,  and  new 
rites  invented,  an  alleged  apostolical  tradition  supplied 
the  place  of  scriptural  authority;  the  decree  of  some 
council  secured  its  reception ;  and  all  objection  would 
soon  be  silenced  by  the  dread  of  incurring  the  vengeance 
of  "  Holy  Church."  But  there  is  one  who  has  said, 
"  Ye  have  made  the  commandment  of  God  of  none 
effect  by  your  tradition." 

2.  The  unrestrained  perusal  of  the  Scriptures,  in  the 
vernacular  tongue,  is  regarded  by  the  Romish  church  as 
pregnant  with  danger,  and  is  as  much  as  possible  pre- 
vented. "  It  is  manifest  from  experience,"  say  they, 
"  that  if  the  Holy  Bible,  translated  into  the  vulgar 
tongue,  be  indiscriminately  allowed  to  every  one,  the 
temerity  of  men  will  cause  more  evil  than  good  to  arise 
from  it."92  Similar  assertions  have  been  uttered  in 
papal  bulls  from  that  time  to  the  present,  and  such  still 
continue  to  be  the  acknowledged  and  recorded  senti- 
ments of  Roman  Catholics.93  The  famous  bull  Uni- 
gcnilus,  issued  by  Clement  XI.  against  the  Jansenists, 

92  Fourth  Rule  of  the  "  Congregation  of  the  Index." 

93  Pius  VII.  writing  to  the  Archbishop  of  Gnezn  in  1816,  calls 
the  Bible  Society  a  "  most  crafty  device,  by  which  the  very  founda- 
tions of  religion  are  undermined,"  a  "  pestilence,"  and  "  defilement, 
of  the  faith,  most  imminently  dangerous  to  souls."  Leo  XII.  in 
1824,  speaking  of  the  same  institution,  says  that  it  "strolls  with 
effrontery  throughout  the  world,  contemning  the  traditions  of  the 
Holy  Fathers,  and  contrary  to  the  well  known  decree  of  the  council 
of  Trent,  labours  with  all  its  might,  and  by  every  means,  to  trans- 
late, or  rather  to  pervert,  the  Holy  Bible  into  the  vulgar  languages 
of  every  nation  ;  from  which  proceeding  it  is  greatly  to  be  feared 
that  what  is  ascertained  to  have  happened  to  some  passages,  may 
also  occur  with  regard  to  others ;  to  wit,  that  by  a  perverse  inter- 
pretation, the  gospel  of  Christ  be  turned  into  a  human  gospel,  or 
what  is  still  worse,  into  the  gospel  of  the  devil."  The  Irish  Roman 
Catholic  prelates,  to  whom  this  was  written,  publicly  avowed  their 
full  concurrence  with  the  Pope's  views,  and  charged  their  flocks  to 
surrender  to  the  parish  priests  all  copies  of  the  Scriptures  received 
from  Bible  Societies,  aa  well  as  all  publications  disseminated  by  the 
Religious  Tract  Society.  See  the  Encyclical  Letter  of  Pope  Leo 
the  12th,  pp.  16.  54—57. 


(Mi:    it  i  1.1     01    i  \i  i  II  61 

(A.  1).  1713)  condemns  sundry  propo  drawnfrom 

Father  duesnel's  "Moral  Rerl  on  the  New  Ti 

tament,"  which  it  stigmatizes  as  "fa]  tious,  shock- 

ing offensive  to  pious  ears,  scandalous,  perni  rash, 

.lions,  impious,  blasphemous."  T  ■  r<  ider  will  bo 
astounded  to  learn  that  u  the  propositions  bo  un- 

mercifully con. I. Mini.'. I  are  these;  that  "it  is  useful  and 
ry,  at  all  times,  in  all  places,  and  for  all  sorts  of 
persons,  to  study  and  know  the  spirit,  piety,  and  o 
teriesofthe  Holy  Scripture ;"  that  "the  reading  of  the 
i  !olv  Scripture  is  for  every  body" — that  "the  Lord's  day 
ought  to  be  sanctified  by  Christians  in  reading  pious 

iks,  and  above  all  the  llolv  Scriptures!  I •  *  Tins 
can  only  be  equalled  by  the  "  Declaration  of  the  Ca- 
tholic Bishops,  the  Vicars  Apostolic,  and  their  coad- 
jutors in  Britain."  Thus  they  write:  "When  the  read- 
ingand  the  circulation  of  the  Scriptures  are  urged  and 

immended  as  the  entire  rule  of  faith,  as  the  sole 
means  by  which  men  are  to  be  brought  to  the  certain 
and  specific  knowledge  of  the  doctrines,  precepts,  and 
institutions  of  Christ!  and  when  the  Scriptures  so  read 
and  circulated  are  left  to  the  interpretation  and  private 
judgment  of  each  individual;  then  such  reading,  circu- 
lation, and  interpretation,  are  forbidden  by  the  Catholic 
church,  1- car,  I       ...lie  church  knows  that  the 

circulation  of  '  and  the  interpretation  of 

theft  by  i  ach  one's  private  jud  '.  was  not  the  means 

<  !hrist   for  the  communication  of  the  true 
kno  of  his  Law  to  all  nations — she  knows  that 

I  .   wasestal  in  many  countries  before 

one  book  of  the  V  .  Testament  was  written — that  it 
was  not  by  means  of  the  Scriptures,  that  the  apostles 
and  thi  essors  converted  nations,  or  any  one  na- 

tion to  the  unity  of  the  Christian  faith — that  the  unau- 
thorized reading  and  circulation  of  the  Scriptures,  and 
th(  -  tation  of  thcrn  by  private  judgment,  arc  cal- 
culated to  h'.-.d  men  to  contradictory  doctrines  on  the 
primary  articles  of  Christian  belief;  to  inconsistent 
forms  of  worship,  which  cannot  all  be  constituent  p 
of  the  uniform  and  sublime  Christianity  j  to 

'•'l  Hullumm  Kyiuaiimn.  tom.  mh.  i>.  1 1H.     Luxemburg,  1727. 

G 


63  THE    RULE    OF    FAITH. 

error  and  fanaticism  in  religion,  and  to  seditions  and 
the  greatest  disorders  in  states  and  kingdoms!"011 

3.  When  the  Roman  Catholic  reads  the  sacred  vo- 
lume, it  is  not  with  him  the  exercise  of  an  undoubted 
and  inalienable  right.  He  has  received  permission  from 
his  confessor;  a  great  privilege  is  conceded  to  him, 
which  he  may  assuredly  expect  will  be  taken  away,  if 
he  ventures  to  assert  his  freedom,  and  presumes  to  think 
for  himself.  Tradition  explains  Scripture!  the  church  is 
the  depository  of  tradition,  "the  living,  speaking  judge, 
to  watch  over  and  explain  the  rule  of  faith  in  all  mat- 
ters of  controversy,""6  and  the  priest  is  the  representa- 
tive and  interpreter  of  the  church.  The  law  in  this  case 
made  and  provided  is  contained  in  the  decree:  to  which 
may  be  added  a  further  extract  from  the  fourth  rule  of 
the  Congregation  of  the  Index: — "It  is,  on  this  point, 
referred  to  the  judgment  of  the  bishops  or  inquisitors, 
who  may,  by  the  advice  of  the  priest  or  confessor,  per- 
mit the  reading  of  the  Bible  translated  into  the  vulgar 
tongue  by  Catholic  authors  to  those  persons  whose  faith 
and  piety,  they  apprehend,  will  be  augmented,  and 
not  injured  by  it ;  and  this  permission  they  must  have 
in  writing.  But  if  any  one  shall  have  the  presumption 
to  read  or  possess  it  without  such  written  permission 
he  shall  not  receive  absolution  until  he  have  first  deli- 


95  Declaration,  p.  8.  A  cunning  device  is  mentioned  by  Mr. 
Fisk,  an  American  Missionary.  When  at  Alexandria,  in  Egypt, 
he  fell  into  the  company  of  a  Roman  Catholic  priest.  "  He  showed 
me  a  Catholic  prayer-hook  in  English,  and  also  what  he  called  the 
Bible  in  Italian.  It  was  the  History  of  the  Bible,  written  in  other 
words,  with  omissions,  abbreviations,  and  comments.  I  have  seen 
a  similar  work  in  French,  called  'The  Bible  Royeaumont.'  The 
general  plan  of  these  works  is  much  like  that  of  Jameson's  Sacred 
History.  The  fathers  are  continually  quoted  as  authorities  in  sup- 
port of  the  expositions  given.  The  grand  fault  respecting  these 
books  is,  that  the  priests  give  them  to  the  people  under  the  name  of 
the  Bible,  and  the  latter  often  do  not  know  that  "there  is  any  other 
Bible,  or  that  these  books  differ  in  any  respect  from  the  real  Sciip- 
tures,"  (Bond's  Life  of  Fisk,  p.  175.)  No,  the  whole  Bible  as  it 
is,  must  be  by  all  means  kept  from  the  people.  Probably  this  is 
the  reason  of  the  high  price  of  the  Roman  Catholic  Scriptures:  the 
entire  volume  costs  a  guinea.  It  is  obvious  that  with  the  lower 
closes  ibis  operates  as  an  absolute  prohibition. 
90  Miluer's  End  of  Controversy,  p.  5G. 


[II!       LI    I    I       "I       1    \l  I  II 

-.1  up  such  bible  to  the  ordinary."91   'i  ion 

is  in  perfect  accordance  with  t Ik-  law;  "I  al  o  admit 
the  sacred  Scriptui  ording  to  tl  b  which  the 

holj  er  church  has  held,  and  does  hold,  to  whom 

ii  belongs  to  j  the  tru  and  interpn 

o1  the  1  !"lv  Scripl  or  will  I  evi  r  take  pret 

them  otherwise,  than  ananimo 

sent  of  the  fathers,"** 

\    individual  i  favour  of  his 

■  in  the  privilege  of  reading  the  Scrip- 
ts il  he  must  not  presume  to  choose  a  version 
himself.   1  lUther,  Cranmer,  Be:      !  C  mp- 

bell,   M  &c.  d  c.  i  re  prohibited  authors;  he 

must  in-;: her  r<  on  pain  of 

ication.      None  but  '  tic"  and  "ap- 

re  permitted  him;  that  is,  none  but 
the  Vulgate  Latin,  or  Roman  Catholic  translations  of 
it;  ifot  isareson  allowed,  it  is  only 

to  "  learned  and  pious  mi  I  that  they  may  ' 

1 1 1< 'ii i  merely  as  elucidations  of  the  Vulgate  version."89 
I  then  as  to  the  interpretation.     Lei  not  such  a  one 
imagine  that  ho  may  the  powers  of  his  own 

mind.     The  work  is  done  already  to  his  hands.     I  le 
may  be  a  good  classical  scholar,  profoundly  Versed  in 
•k  and   Hebrew,  well  read  in  Jewish  antiquities, 
roughly  acquainted  with  oriental  customs,  the  best 
critic  of  hi  t  wo  be  to  him  tally  it"  he 

if  he  presume  to  • 

plOJ  "USC 

of  Scripture,  or  dare  to  bri  i  ran  though 

Id  not  go  be  tidy, 

t  was  promulgated 
ly  Fathers,  hun 
born.     He  is  taught  "in  all  har  and  indis- 

putable  pi  all  to  the  arbitration  ol 

J  Tl   -      not    n  ol    ilel  at;  ii  is  in  full  force  at  the 

preeeutti "The  Catholics  in  England,  of  malum  years,  have 

permission  to  read  authentic  and  approved  Inundations  of  the  H 

iili  explanatory  notes;  and  are  exhorted  ii>  read  thetn 
in  ilic  -pirit  of  piety,  humility,  and  obediena  Declaration,  Ire 
ut  sii]>ra. 

Pope  Pina's  Creed 

Third  ml'  ingregation  of  the  Ind<  x 


G4  THE    RULE    OF    FAITH. 

church,  to  the  judgment  of  those  whom  God  has  ap- 
pointed pastors  and  teachers;  never  presuming  to  con- 
tend, control,  teach  or  talk  of  his  own  sense  and  fancy 
in  deep  questions  of  divinity,  and  high  mysteries  of 
faith ;  but  expecting  the  sense  of  those  from  the  lips  of 
the  priest,  who  shall  keep  knowledge,  and  from  whose 
mouth  they  shall  require  the  law."  ' 

4.  Whereas  the  church  of  Rome  accuses  Protestants 
of  perverting  and  corrupting  the  word  of  God,  it  is  easy 
to  prove  that  the  charge  may  be  retorted  with  triumph- 
ant success. 

The  insertion  of  an  intermingled  Apocrypha  is  in  it- 
self sufficient  proof  of  the  correctness  of  this  affirmation. 
And  it  is  further  confirmed  by  the  care  that  has  been 
manifestly  taken  to  render  the  translation  of  the  Scrip- 
tures a  vehicle  for  the  diffusion  of  Popish  tenets.  One 
specimen  will  suffice :  the  word  "repentance"  is  almost 
invariably  translated  "penance,"  even  in  the  Old  Tes- 
tament, where,  it  must  be  confessed,  it  sounds  oddly 
enough;  for  instance,  "  Therefore  I  reprehend  myself, 
and  do  penance  in  dust  and  ashes,"  Job.  xlii.  6.  "If 
the  wicked  do  penance  for  all  the  sins  which  he  hath 
committed,"  &c.  Ezek.  xviii.  21.  "If  they  do  pe- 
nance in  their  heart  in  the  place  of  their  captivity,"  &c. 
1  Kings  viii.  47.  "  Do  penance,  for  the  kingdom  of 
heaven  is  at  hand,"  Mat.  iv.  17!  "that  they  should 
do  penance,  and  turn  to  God,  doing  works  worthy  of 
penance,"  Acts  xxvi.  20.  The  design  of  this  rendering 
is  obvious.2 

j  Gother's  Papist  Misrepresented,  &c.  p.  31. 

2  The  following  note  on  Rom.  iv.  7,  8,  is  an  affecting  instance  of 
perversion  of  the  word  of  God. 

"  Blessed  arc  they  whose  iniquities  arc  forgiven,  and  whose  sins 
are  covered.  That  is,  blessed  are  those  who,  by  doing  penance,  have 
obtained  pardon  and  remission  of  their  sins,  and  also  are  covered; 
that  is,  newly  clothed  with  the  habit  of  grace,  and  vested  with  the 
stole  of  charity. 

"  Blessed  is  the  man  to  ichom  the  Lord  hath  not  imputed  sin.  That 
is,  blessed  is  the  man  who  hat!;  retained  his  baptismal  innocence, 
that  no  grievous  sin  can  be  imputed  to  him.  And  likewise,  blessed 
is  the  man,  who,  after  filling  into  sin,  hath  done  penance  and  leads 
a  virtuous  life  by  frequenting  the  sacraments  necessary  for  obtaining 
the  grace  to  prevent  a  relapse,  that  sin  is  no  more  imputed  to  him," 
Roman  Catholic  Version. 


iin    Kii.i    of  rum  65 

ion  of  the  second  commandment,  in 
which  the  worship  of  images  is  prohibited,  is  usually 

isideri  <1  as  one  article  oi  the  R 

man  Catholic  church.     The  fact  is  this:  the  first  and 

ts  of  the  decalogue  are  blended  into  i 
and  the  tenth  is  divided  into  two.     This  division  is 
■  I   they  say,  in  deference  to  the  authority  of  Au- 
stine;  be  this  as  it  may,  it  answers  their  purpi 
In  i  lling-books,  and  small  works  for  the 

instruction  of  the  young,  the  decalogue  is  often  given  in 
an  abridged  form,  by  which  arrangement  the  second 
commandment  (that  is,  our  second  commandment,)  is 
y  kept  out  of  sight:  thus — 
1.  I  ■  the  Lord  thy  God;  thou  shalt  have  no 
str  re  me. 

I  hou  shalt  not  take  the  name  of  the  Lord  thy 
1       I  in  vain. 

I    member  that  thou  keep  holy  the  Sabbath-day. 
•1.  ■■  I  [onour  thy  father  and  thy  mother, 
rhou  shalt  not  kill. 
•■  Thou  shalt  not  commit  adultery, 
i  bou  shalt  not  st< 
8.   "  Thou  shalt  not  "bear  false  witness  against  thy 
ur. 
iou  shalt  not  covet  thy  neighbour's  wife. 
•       .  .-hah  not  covet  th;  r's  goo 

(  .-  a  work 

tensively  used  in  Ireland.  A  similar  abridgment  of  the 
decalogue  is  i  in  the  spelling-book  commonly 

found  in  Italian  schools,  but  with  this  difference,  that 
the  fourth  commandment  is  omitted  as  well  as  the 
second,  and  that  instead  of  the  injunction  to  observe 
the  Sabbath,  the  \  I  '  1>  member  to 

ips  known  only  to  few  ;  it 

.1.       hi  .     !  ■ 

\  i  \    .   poked  tl     E      '  of  N  eprived  the 

i,  i  '  Three  IM     th's 

i  erv- 

able,  ■  split  "'''>  two,  the 

two  tplanationa  given  in  Roman 

i  1  d  that  the  divu 

id  untenn 


66  THE    RULE    OF    FAITH. 

Protestants  of  their  civil  and  religious  privileges,  and 
forced  hundreds  of  thousands  of  them  to  leave  their 
native  land,  and  seek  an  asylum  where  they  might  wor- 
ship God  without  molestation  and  restraint.  But  it  was 
soon  found  that  Protestantism,  though  oppressed,  was 
not  destroyed.  A  new  line  of  policy  was  then  adopted. 
The  Papists  saw  that  they  could  not  prevent  the  scrip- 
tures from  being  read,  and  therefore  resolved  to  force 
the  sacred  volume  itself  into  their  service,  by  the  most 
audacious  corruptions  and  interpolations.  An  edition 
of  the  New  Testament  was  published,  so  translated, 
that  a  Roman  Catholic  might  find  in  it  explicit  state- 
ments of  the  peculiar  dogmas  of  his  church.  The 
book  was  printed  at  Bordeaux,  in  1686.  It  was  enti- 
tled, "  The  New  Testament  of  our  Saviour  Jesus  Christ. 
Translated  from  Latin  into  French,  by  the  divines  of 
Louvain :"  and  the  attestation  of  the  archbishop  of 
Bordeaux  was  prefixed  to  it,  assuring  the  reader  that  it 
was  "  carefully  revised  and  corrected."  Two  doctors  in 
divinity  of  the  university  of  the  same  place  also  recom- 
mended it  as  useful  to  all  those,  who,  with  permissioii  of 
their  superiors,  might  read  it. .  A  few  quotations  will 
show  the  manner  in  which  the  work  was  executed,  and 
the  object  which  the  translators  had  in  view. 

In  the  summary  of  the  "contents"  of  Matthew  xxvi. 
Mark  xiv.  and  Luke  xxii.  it  is  said  that  those  chapters 
contain  the  account,  of  the  "institution  of  the  mass!" 
Acts  xiii.  2.  ("as  they  ministered  to  the  Lord  and 
fasted")  is  thus  rendered — -uas  they  offered  to  the  Lord 
the  sacrifice  of  the  mass,  and  fasted,"   &c.     In    Acts 


xi.  30,  and  other  places,  where  our  English  version  has 
the  word   "elders,"   this  edition  has  "priests." 

A  practice  that  has  proved  very  productive  of  gain  to 
the  priesthood,  is  made  scriptural  in  the  following  man- 
ner "And  his  father  and  mother  went  every  year  in 
pilgrimage  to  Jerusalem,"  Luke  ii.  41.  "  And  not  only 
so,  but  also  he  was  appointed  by  the  churches  the  com- 
panion of  our  pilgrimage,"  2  Cor.  viii.  19.  "Beloved, 
thou  actest  as  a  true  believer  in  all  that  thou  doest 
towards  the  brethren,  and  towards  the  pilgrims." — 
3  John  5. 

Tradition  is  thus  introduced: — Ye  keep  my  com- 
mandments, as  I  left  them  with  you  by  tradition"  1  Cor. 


the   RUi.i    01    ruiir  G7 

xi.  -2.      "The  faith,  which  has  boon   once  given  to  the 
inta  by  tradition."  Jude  5 

That  the  Roman  Catholic  might  be  able  to  prove  that 
marriage  is  a  sacrament,  he  was  furnished  with  these 
rend  'To  those  who  are  joined  together  in  the 

sacranunt  of  marriage,  I  command,"  &c.  1  Cor.  vii. 
10.  "Donot  join  yourselves  in  the  sacrament  of  mar- 
riage  with  unbelii    <  i  <  !or.  vi.  11. 

1  I  'or.  i\  ."),  is  so  directly  opposed  to  the  constrained 
celibacy  of  the  clergy,  that  we  can  scarcely  wonder  at 
rinding  an  addition  to  the  text:  it  stands  thus — "Have 
we  not  power  to  lead  about  a  sister,  a  woman  t<>  serve  us 
in  i  I,  and  t>>  remember  us  with  her  goods,  as  the 

postles,"  &c. 
1     support  of  human  merit,  the  translation  of  Hob. 
xiii.  16  m  y  be  quoted — •  We  obtain  merit  towards  God 
by  such  sacrifices." 

Purgatory  could  not  be  introduced  but  by  a  direct 
interpolation:  "  He  himself  shall  be  saved,  yet  in  all 
by  'he  fire  of  purgatory"  1  Cor.  iii.  15. 
M   mv  other  passages  might  be  noticed.     "  Him  only 
;t  thou  serve  with  lairia,"  i.  e.  with  the  worship  spc- 
cially  and  solely  due  to  God:  this  addition  was  evident- 
ly made  to  prevent  the  text  being  urged  against  the  in- 
ttion  of  the  saints;   Luke  iv.  8.     '-.Many  of  those 
>  believ<  ts  and  declare  their  sins." — 

\  .1-         Lfter  a  procession  of  seven  days  round 

lb  !>.  xi.  30.      "Beware,  lest  being  led  away  with 
others,  by  the  error  of  the  -wicked  heretics"  &c   2  Pet. 
iii.  I :        •  There  is  some  sin  which  is  not   mortal,   but 
1   i    in  v.  17.     "And  round  about  the  throne 
twenty-four  thrones,    and  on  the   thrones 
twenty-fbui  ited,  all  clothed  with  albs."  K 

iv    l.     The  alb,  it  will  be  recollected,  is  part  of  theoffi- 
nttireofa  Roman  Catholic prii 
I'.  II  i lie  most  flarrrant  interpolation  occurs  in  1  Tim. 
iv.  l—:;         Now  the  Spirit  speakt  th  expressly,  that  ir 
the  latti  3  some  will  separate  themselves  from  the 

R  "    -  ■  ing  th<  :.  ip  !..  spirits  of  error, 

and  to  doctrines  taught  by  devils.  Speaking  false 
things  through  hypocrisy,  having  also  the  conscience 
cauterised  C  lemning  t/i>-  sacrament  of  marriage, 
tin-  abstinence  from   meats,  which  God  hath   created 


6y  THE    UTILE    OF    FAITH. 

for  the  faithful,  and  for  those  who  have  known  the 
truth,  to  receive  them  with  thanksgiving." 

Such  was  the  Bordeaux  New  Testament.  Whether 
it  was  actually  translated  by  the  divines  of  Louvain  is 
doubtful.  This  is  certain,  however,  that  it  was  printed 
by  the  royal  and  university  printer,  and  sanctioned  by 
dignitaries  of  the  church.  It  is  proper  to  add,  that  the 
Roman  Catholics  were  soon  convinced  of  the  folly  of 
their  conduct,  in  thus  tampering  with  the  inspired  vo- 
lume. To  avoid  thejust  odium  brought  on  their  cause 
by  this  wicked  measure,  they  have  endeavoured  to  de- 
stroy the  whole  edition.  In  consequence,  the  book  is 
now  excessively  scarce.4 

"Every  one  thatdoeth  evil  hateth  the  light,  neither 
cometh  to  the  light,  lest  his  deeds  should  be  reproved." 
John  hi.  20. 

4  But  four  copies  are  known  to  exist  in  this  country.  One  is  in 
the  library  of  the  dean  and  chapter  of  Durham  ;  another  is  possess- 
ed by  the  Duke  of  Devonshire  ;  a  third  is  in  the  archiepiscopal  li- 
brary at  Lambeth ;  and  the  fourth  is  in  the  possession  of  his  Royal 
Highness  the  Duke  of  Sussex,  who  most  condescendingly  permit- 
ted the  writer  to  visit  his  valuable  library,  for  the  purpose  of  exa- 
mining the  book. 


CHAPTER  IV. 


ORIGINAL    SIN. 


Debates  on  the  Eighl  ofthe  Regulars  to  preach  and  deliver  Lectures 
— Treatment  ofthe  Bishop  ofFtesuh — Debates  on  Original  Sin 

— the  immaculate  Conception  ofthe  Virgin — Firm  Session 

Decree  on  Original  Sin. 

AVin.N  the  Pope  received  the  decrees  of  the  fourth  ses- 
sion, perceiving  the  increasing  importance  of  the  coun- 
cil, he  augmented  the  number  of  the  cardinals,  to  whose 
care  its  affairs  were  committed,  directing  them  to  watch 
its  proceedings  very  narrowly;  and  he  wrote  to  the  le- 
gates, strictly  enjoining  them  not  to  suffer  any  thing  to 
be  decided  which  had  not  been  first  sent  to  Rome,  and 
there  examined  and  approved. 

A  subject  in  which  most  of  the  fathers  were  personal- 
ly interested,  came  next  under  discussion.  This  was 
the  right  to  preach  and  deliver  lectures  on  divinity. — 
The  bishops  claimed  the  sole  prerogative  to  provide  for 
the  wants  of  the  church  in  these  respects,  and  complain* 
<  '1  bitterly  ofthe  usurpations  of  the  regulars,  especially 

mendicant  orders,  whose  overgrown  power  had  been 
long  regarded  with  ill-suppressed  indignation.  The 
1  'ope  was  too  well  convinced  of  the  justice  of  their  pre- 
tensions, to  think  of  offering  an  unqualified  resistance  ; 
nevertheless;  bis  regard  to  the  religious  orders,  whose 
devotedness  to  the  Roman  Sec  was  of  essential  import- 
ance to  his  interests,  induced  him  to  charge  the  legates 
to  exert  themselves  to  the  utmost,  that  the  bishops 
might  be  gratified  at  as  little  expense  as  possible  to  their 
rivals. 

The  debates  on  this  subject  were  distinguished  by 

it  violence  and  disorder.     The  prelates  stated  their 

ranees  in  strong,  and  not  always  in  temperate  lan- 

butnonewere  so  bold  as  the  bishop  of  FaesulL   I  [e 

exhorted  his  brethren  to  be  mindful  of  the  dul  heir 

■  ■:  he  complained  of  the  intrusion  of  the  regulars 


70  OKIGINAL    SIN. 

into  the  dioceses,  and  of  the  liberty  they  had  to  preach 
in  the  monasteries,  and  even  ventured  to  describe  them 
as  wolves,  who  had  entered  into  the  sheepfold,  but  not 
by  the  door.  He  besought  the  fathers,  by  all  that  was 
sacred,  not  to  suffer  these  abuses  any  longer  ;  if  they 
neglected  this  opportunity,  he  would  appeal  to  the  tribu- 
nal of  God  himself,  before  which  he  would  stand  inno- 
cent in  this  matter,  but  that  on  their  heads  would  be  the 
blood  of  the  people.  It  was  observed,  on  the  other  side, 
that  the  prelates  had  no  reason  to  find  fault  with  that 
which  was  the  consequence  of  their  neglect;  that  if  the 
duties  of  public  instruction  had  been  properly  discharged 
by  them,  the  regulars  would  have  confined  themselves 
to  the  more  private  exercises  of  religion  ;  that  to  their 
own  ignorance  and  idleness  the  present  state  of  things 
was  mainly  attributable ;  and  that  they  could  not  justly 
complain,  since,  while  the  monks  bore  the  burden  of  their 
ministry,  they  themselves  retained  all  its  gains  and  ho- 
nours. 

The  bishop  of  Fa;suli  renewed  the  discussion  on  a 
subsequent  occasion.  He  said  that  there  was  great  want 
of  liberty  in  the  council,  and  that  attempts  were  daily 
made  to  diminish  the  power  and  authority  of  the  pre- 
lates, whom  he  besought,  in  the  name  of  Jesus  Christ, 
not  to  suffer  themselves  to  be  so  shamefully  treated,  but 
to  resolve  on  the  restoration  of  their  pristine  dignity. — 
The  legates  heard  this  address  with  great  impatience. 
De  Monte  told  the  speaker,  that  his  appeal  to  the  tribu- 
nal of  God  at  a  former  meeting  savoured  of  heresy.  Pole 
followed  in  the  same  strain,  though  with  much  affected 
moderation  :  he  hoped  that  in  future  such  declamations 
would  net  be  heard,  for  they  only  tended  to  excite  dis- 
cord and  sedition.  "  A  man  cannot  hold  his  tongue," 
said  the  bishop,  "when  he  sees  that  he  is  robbed."  But 
he  soon  found  it  necessary  to  alter  his  tone.  De  Monte 
sent  a  copy  of  his  speech  to  Rome,  and  at  the  next  meet- 
ing inveighed  most  angrily  against  it;  denounced  it  as 
calumnious,  insulting,  seditious,  and  sehismatical ;  and 
excited  so  much  feeling  among  the  fathers,  that  the 
poor  bishop  was  fain  to  humble  himself  and  ask  forgive- 
ness!"5 

5  Pallav.  lib.  vii.  c.  4.     Sfirpi,  lib.  ii.  s.  Gl. 


OftlGlNAX    MX.  71 

A  d       •    *rai  framed,  but  it  was  so  ditlicult  to 
ral  satisfaction,  that  it  was  many  times  altered  and 
amended.     In  the  course  of  the  i  ripand, 

J  of  the  \  spoke  largely  on  the c;: 

dlegi  'I  encroachments  of ;  lars.     I  te  remark- 

1  by 
them  for  300  j  and  that  if  the  bishops  designed 

to  restore  the  primitive  state  of  the  church,  and  under- 
take personally  the  work  of  public  instruction,  theu 
solve  was  indeed  to  be  commended:  but  it  would  not 

of  i  \'i  ution  as  they  imagined.     He  • 
tended    that   modern   prelates   requited   very   different 
qualifii  ations  from  those  which  were  n<  .  in  the 

■tiauiiy ;  that  now  they  must  und<  r- 
.stand  the  civil  and  canon  law,  and  be  versed  in  poUti 
and  th(  urts,  and  the  arts  of  government ; 

that  these  studies  and  <.  equally   unfitted 

them  for  the  patient  investigation  of  theological  truth, 
njul  for  the  duties  of  the  christian  ministry;  that,  on 
the  other  hand,  the  regulars  were  unencumbered  by 
rs,  and  wholly  devoted  to  divinity;  and 
that  it  would  be  unjust  to  deprive  them  of  privili 
which  hod  been  conceded  by  successive  pontiffs7. 

T  s  succeeded  at  last  in  maturing  a  plan,  in 

which  the  contending  parties  severally  acquiesced.   The 

alarswere  to  be  prohibited  from  preaching  in  churches 

t  order,  without  a  bishop's  license ; 

m  their  own  churches,  the  license  of  their  superiors 


6  '  To  praasb  find'-  worde  is  to  much  for  lialfo  a  man.  And  to 
miir  mporaM  kingdome  is  to  much  for  bailee  man  also. 
Either  other  requireth  bo  whole  man.  Onethrreforo  cannot  well  do 
l>oth.  He  tli  it  avengeth  himselfe  on  every  trifle  is  not  mete  to 
pre&t  h  lli>'  patienee  of  Christ,  how  that  a  man  onght  to  forgeve  and 
tosvfrerallthync  -.  tie  that  is  overwhelmed  with  all  manor  rid 
and  doth  bntseeke  more  dayly,  is  not  meete  to  preach  povertie.  He 
that  will  obey  no  man.  i>  i  to  preach  bow  we  onght  to  obey 
all  men  Pet  \ ■■■-  vi.  •  It  i,-  not  meete  that  we  should  li 
the  word  of  <  J"d.  and  wrve  nt  the  tablet.'  Paole  sayth  in  th>'  urth 
ehapter of  n            I                 Wo  ie  mi    I  [j      icbnot:'  eterible 

-.      ll'li"  had  Bald, 

l  -  Hutu  warre,  or  if 

I  it  hail  been  a 

mon  0        net  <j  a  <  'hristian 

Man,    \\  124. 

7  l'albv.  lib.  vii.  i  — 12 


?2  ORIGINAL    SIN. 

would  suffice,  which,  however,  was  to  be  presented  t& 
the  bishop,  whose  blessing  they  were  directed  to  ask, 
and  who  was  empowered  to  proceed  against  them,  if 
they  preached  heresy  or  acted  in  a  disorderly  manner. 
But  this  privilege  was  clogged  with  a  clause,  enacting 
that  the  bishops  exercised  their  power  "  as  delegates  of 
the  holy  see  V  Thus  the  Pope  gave  with  one  hand 
what  he  took  away  with  the  other,  and  fastened  the 
chains  of  bondage  while  he  seemed  to  bestow  freedom. 
The  qualifying  clause  continued  to  be  used  in  the  sub- 
sequent proceedings  of  the  council,  whenever  the  preten- 
sions of  the  prelates  appeared  to  clash  with  the  prero- 
gatives of  the  holy  father. 8 

Agreeably  to  the  resolution  which  had  been  passed, 
to  treat  of  doctrine  and  reformation  at  the  same  time, 
the  legates  proposed  for  consideration  the  doctrine  of 
original  sin.  The  fathers  determined  to  discuss  this 
subject  methodically.  They  distributed  it  into  five  par- 
ticulars :  the  nature  of  original  sin — the  manner  in 
which  it  is  transmitted — the  effects  of  the  transmission 
— the  remedy — and  the  efficacy  of  the  remedy.  These 
were  discussed  by  the  divines,  and  such  of  the  prelates- 
as  understood  theology:  the  remainder,  and  they  were 
not  a  few,  sat  silent,  and  assented  to  the  opinions  of 
their  more  learned  brethren.9  But  it  would  afford  little 
pleasure,  and  less  profit  to  the  reader,  to  peruse  a  full 
report  of  the  debates.  Few  Protestants  would  be  inte- 
rested in  the  disputes  of  men  who  paid  more  deference 
to  Aquinas  and  Bonaventura  than  to  the  prophets  and 
apostles,  and  preferred  the  unintelligible  dogmas  and 
subtle  distinctions  of  the  scholastic  divinity,  to  the  sim- 
plicity of  the  word  of  God. 

The  contrary  opinions  maintained  by  the  fathers, 
were  a  severe  satire  on  the  boasted  unity  of  faith  in  the 
Roman  Catholic  church.  Some,  following  Anselm, 
affirmed  that  original  sin  is  the  privation  of  original 
righteousness ;  others,  after  Augustine,  said  that  it  con- 
sists in  concupiscence ;  a  large  party  held  the  senti- 
ments of  Bonaventura  and  St.  Thomas,  that  there  are 

8  Pallav.  lib.  vii.  c.  5.  s.  15.     Sarpi,  lib.  ii.  s.  62. 

9  "  Ubi  disciplinas  theologicas  hand  professi  ibantin  sententiais. 
peritiorum  patrum  in  ea scientia."    Pallav.  ut  sup.  c.  8.  s.  J. 


ORIGINAL    MN  73 

in  our  corrupt  naturo  two  kiiul3of  rebellion,  ono  of  tho 
spiri  ■  iii-r  the  spirit; 

that  the  hm  >,  and  tl  ter  unright- 

ss,  and  that  both  I    -       r  constitute  sin.     The 
conflict  of  opinions  so  puzzled  the  fathers,  and  I 
found  it  so  difficult  Jain  pi  lure  of 

>  mal  sin.  in  terms  in  which  all  co u  e,  that  they 

actually  published  a  d<  definition. 

Thi  -mission  of  original  sin  from  Adam  to  his 

posterity,  was  scarcely  leas  perplexin  Some  thought 
that  it  resembled  cases  of  hereditary  deformity  or  dis- 
ease 8  were  of  opinion  that  human  souls  are 
created  im:  i  and  that  the  corruption  of 
odr  nature  chi<  and  is  transmitti  I 

'.ion,  the  mind  b  tfecte  i  ther 

as  liquor  m  ...  it  into  a  tainted 

Ai   :  mal  death  is  the  punishment  of 

fche  original  tn  -ion.     All  1  that  baptism 

is  ti.  .  dy.  though  some  would  have  joined  with  it 
the  merits  of  Jesus  Chj  d  some  would  have  ad 

faith.     I  dying  unbaptized  were  variously  dis- 

l  of.      i  id  that  'dd  remain 

m  Limbo,  a  dark  and  subterraneous  place,  without  fire. 
The  Franciscans  thought  they  would  reside  on  the 
earth,  and  '  jht.    S  ere  of  opinion  that  I 

would  become  phi  ra!  science, 

and  make  great  disco\  \    tharine  added, 

that  they  wouldfo  and  comforted  by  angels  and 

the  spirits  of  the  just.  Many  other  fantasies  and  frivo- 
lities were 

'1'.  was  considered  to  be  so 

great,  that  a  -.  and  that  in  the  re^ 

(i.  e.  the  baptized,)  there  is  i  '    hateful  to  God. 

concupiscence, 
ch  it  could  .  even  in 

true  i  I  n  was  "1     it,  ox  is  it  not 

It  -a  Led  in  I 

When  the  d<  '.  and  the  decree  pro- 

duced lor  arose.     If 

m's  sm  was  tran  to  all  his  posterity,  the 

i"  I'alLiv.  m  tap  Sarpi,  lib  I  »- 

7 


74  ORIGINAL    SIN. 

Virgin  Mary  was  born  in  sin.  This  impugned  the  dog- 
ma of  the  immaculate  conception,  which  was  zealously 
maintained  by  the  Franciscans,  and  by  the  Dominicans 
as  fiercely  denied.  The  legates  were  divided.  De 
Monte  favoured  the  immaculate  conception;  Santa 
Croce  opposed  it;  Pole's  opinion  is  not  recorded.  A 
lar^e  party  sided  with  the  Franciscans,  but  the  fear  of 
a  schism  induced  them  generally  to  agree  to  a  sugges- 
tion proposed  by  the  bishop  of  Astorga,  to  this  effect  1 — 
that  the  Council  declined  any  interference  with  the  point 
in  dispute,  leaving  it  undecided  and  free. 

Some  historical  notices  on  this  subject  may  not  be 
unacceptable  to  our  readers.  Those  who  hold  the  im- 
maculate conception,  maintain  "  that  the  Virgin  Mary 
was  conceived  in  the  womb  of  her  mother  with  the  same 
purity  that  is  attributed  to  Christ's  conception  in  her 
womb."  The  festal  celebration  of  this  pretended  fact 
commenced  in  the  twelfth  century. ' '  The  Dominicans 
and  Franciscans  early  embraced  opposite  views.  Their 
contentions  were  extremely  violent,  and  engendered  such 
animosity,  that  the  Popes  were  often  obliged  to  inter- 
pose. Sixtus  IV.,  inthej'ears  1477,  and  1483,  enacted 
that  indulgences  should  be  granted  to  those  who  de- 
voutly celebrated  the  '•  wonderful  conception"  {mira. 
co?iceptione)  of  the  Virgin,  to  the  same  extent  as  were 
enjoyed  on  Corpus  Christi  day;  and  that  the  dispu- 
tants on  both  sides  should  refrain  from  reviling  and 
condemning  each  other,  since  the  church  had  passed  no 
decision  on  the  subject.  (It  may  be  observed  by  the 
way,  that  the  "  conception  of  the  blessed  Virgin  Mary" 
is  annually  celebrated  by  the  church  of  Rome  on  Dec.  8. ; 
the  word  "  immaculate"  is  not  used,  but  the  services  of 
the  day  are  full  of  expressions  in  honour  of  the  Virgin, 
in  the  most  laudatory  style,  which  cannot  be  acquitted 
of  the  charge  of  profanity :  the  scripture  lesson  is  Prov. 
viii.  22 — 35.)  These  did  not  quell  the  contest,  nor  did 
the  decree  passed  at  Trent  restore  peace.  In  the  seven- 
teenth century,  the  kingdom  of  Spain  was  thrown  into 
such  confusion,  and  so  miserably  divided  into  factions 
by  this  controversy,  that  solemn  embassies  were  sent  to 
Romp,  to  engage  the  pontiff  to  determine  the  question, 

H  Mosheiin,  Cent.  xii.  Part.  2.  clmp.  3.  s.  19. 


ORIGINAL    tlS  ',  o 

or,  at  any  rate,  to  put  an  end  to  the  dispute  by  a  public 
bull.  But  "after  the  most  earnest  entreaties  and  im- 
portunities, all  that  could  be  obtained  from  the  pontiff 
by  the  court  of  Spain,  was  a  declaration,  intimating  that 
the  opinion  of  the  Franciscans  hail  a  high  degree  of  pro- 
bability on  its  side,  and  forbidding  the  Dominicans  to 
oppose  it  in  a  public  manner;  but  this  declaration  was 
accompanied  by  another,  by  which  the  Franciscans  were 
prohibited,  in  their  turn,  from  treating  as  erroneous  the 
doctrine  of  the  Dominicans.13  Although  the  declara- 
tion decided  nothing,  the  advocates  of  the  immaculate 
conception  interpreted  it  in  their  favour.  Public  re- 
joicings were  celebrated  on  both  sides  of  the  Atlantic. 
An  order  was  instituted  in  honour  of  the  supposed  event, 
and  "a  law  was  enacted,  requiring  a  declaration,  upon 
oath,  of  a  firm  belief  in  the  immaculate  conception, 
from  every  individual,  previous  to  his  taking  any  degree 
at  the  universities,  or  being  admitted  into  any  of  the 
corporations,  civil  or  religious,  which  abound  in  Spain. 
This  oath  is  administered  even  to  mechanics,  upon  their 
being  made  free  of  a  guild."13  The  Spaniards  are  re- 
markably zealous  for  the  Virgin:  she  is  honoured  by 
them  at  all  times;  the  customary  salutations  and  com- 
mon  courtesies  of  life  are  not  exchanged  without  men- 
tioning her  name.  "  When  you  enter  a  house/'  says  a 
respectable  traveller,  "unless  you  wish  to  be  considered 

impious,  you  must  begin  with  these   words —  1 
'/  ma  (hail  !  spotless  virgin:)  to  which  you 

will  certainly  receive  this  answer,  sin  pcrcado  conct  bida 
ived   without    sin.")11      In    1703,    Clement   XI 
w.  at  far  beyond  his  predecessors,  by  appointing  a  festi- 
val to  be  annually  celebrated  in  honour  of  the  immacu- 
late conception,  throughout  the  Romish  church.    Still 
Dominicans  deny   that  the  obligation  of  this  law 
to  the:  it  does  not  i  that  they   are 

r  molested,  or  even  censured.  for  refusing  to  join  their 

i  in  the  celebration. ]  J     Bellarmine a  'hat 

the   immaculate   conception   is   "piously  believed''   by 

19  Moaheim,  Cunt.  ivii.  Beet  2.  Put  1.  diap.  1.  ■.  48. 
19  Doblado'i  Letters  from  Spain,  p.  'J  I 
l*  Bourgoing'a  Modern  State  of  Span,  vol.  ii.  p.  2TC' 
15  Moaheim.  at  sup. 


76  '         ORIGINAL    SIN. 

"  the  greater  part  of  the  church." '  °  We  havo  not  the 
means  of  ascertaining  the  truth  of  this  affirmation;  hut 
the  fact  is  probable. J  7 

16  De  Cnltu  Sanct.  lib.  iii.  c.  16. 

17  From  "  The  Little  Office  of  the  Immaculate  Conception  of 
the  Blessed  Virgin  Mary,  in  Latin  and  English,  for  the  use  of  the 
Confraternity  of  the  Scapulory,  and  of  other  devout  Christians,"  pub- 
lished by  the  Roman  Catholic  booksellers  in  London,  we  extract  the 
following  passages,  that  it  may  be  seen  how  this  subject  is  regarded 
in  England. 


j-' 


"  Sing,  O  my  lips,  and  joyfully  proclaim 
The  spodess  Virgin's  praise  and  glorious  name. 
O  Lady  pure!  extend  thy  gracious  aid; 
Guard  me  from  all  my  foes,  O  spotless  Maid !" 

"Thee  from  eternity  the  world's  great  Lord, 
Ordained  the  mother  of  his  own  pure  'Word : 
*  *  *  *  *  * 

Thee  he  adorned  his  Spouse,  and  made  thee  free 
From  Adam's  sin,  that  stained  his  progeny.'''' 
"  Free  art  thou  from  the  fatal  curse  of  eartli, 
Holy  and  pure  before  thy  joyful  birth." 

"  Thou  Mother  of  the  living!  Jacob's  star, 
Rising  in  glory  o'er  his  hills  afar; 
Gate  of  the  saints,  and  angel's  glorious  queen, 
Dreadful  as  mighty  hosts  embattled  seen: 
Dispel  all  terrors  from  the  Christian's  breast, 
Be  thou  our  refuge,  and  our  port  of  rest." 

"  Powerful  Virgin  !  Mother  far  renowned ! 
O  bounteous  Queen,  with  stars  of  glory  crowned, 
All  fair  art  thou,  immaculate  and  chaste, 
Higher  in  glory  than  the  angels  placed; 
In  golden  vesture  privileged  to  stand, 
By  heaven's  exalted  throne,  on  God's  right  hand. 

"  Mother  of  grace !  sweet  hope  is  found  in  thee ; 
Heaven,  at  thy  prayer,  will  set  the  guilty  free : 
The  ocean's  guiding  star,  serenely  bright, 
The  port  that  gladdens  the  wrecked  seaman's  sight : 
Through  thee,  the  opened  gate,  the  weak  one's  aid, 
Blay  we  heaven's  king  behold,  and  saints  be  made." 
******* 

"  0  guard  us  safely  in  our  dubious  icay, 
Lead  us  secure  to  heaven's  eternal  day ; 
And  in  the  last  and  airfid  hour  of  death, 
Sxcect  Virgin  Queen,  receire  our  parting  breath," 

Is  not  this  downright  idolatry  ?  Yet  the  late  Dr.  Milner  prefixed 
to  the  book  his  "  approbation,"  stating  that  he  had  found  nothing  in 
it  "  contrary  to  the  faith  of  the  church,  or  to  the  belief  and  deirolion 
of  its  most  learned  and  pious  Doctors!" 


ORIGIM  \L    m  \  7? 

To  return.  The  fifth  sea  lion  was  held  Juno  17.  Thus 
ran  the  de<  original  Bin: — 

■  Thai  out  <  latholic  faith,  without  which  it  is  impos- 
sible to  please  ( lod,  may  be  cleansed  from  error  and  re- 
main in  its  punty,  whole  and  undefiled,  and  ihat  Chris- 
tian people  may  not  be  carried  about  with  every  wind 
of  doctrine:  the  sacred,  holy,  aecumenical  and  general 
council  of  Trent,  lawfully  assembled,  &c.  wishing  to 
reclaim  the  wandering  and  confirm  such  as  waver,  doth 
in  the  following  manner  dei  ree,  confess,  and  declare 
concerning  original  sin,  according  to  the  authority  of 
the  sacred  Scriptures,  venerable  fathers,  approved  coun- 
and  the  judgment  and  consent  of  the  church.     For 
ong  the  many  evils  with  which  the  old  serpent,  the 
perpetual  enemy  of  the  human  race,  has  troubled  the 
rch  in  our  times,  is  this,  that  he  has  revived  the  old 
and  excited  new  dissensions  respecting  original  sin  and 
remedy  thereof. 
"  1.   Whoever  shall  not  confess  that  when  Adam,  the 
first  man,  tr  1  the  commandment  of  God  given 

him  in  paradise,  he  lost  immediately  the  purity  andright- 
3  in  which  he  was  created,  and  by  the  sin  of  his 
prevarication  incurred  the  wrath  and  indignation  of  God, 
and  consequently  death,  with  which  God  had  before 
threatened  him  ;  and  with  death,  captivity  to  him  who 
thence  hath  the  power  of  death,  that  is  the  devil;  so 
that  by  this  offence  of  ;  n  varication  the  whole  man  was 
changed  for  the  worse,  both  in  body  and  soul:  let  him 
be  accur 

2     W      n  vi  r  shall  affirm  that  Adam's  prevarication 

injured  himself  only,  and  not  his  posterity,  and  that  he 

the  purity  and  righteousness  which  he  had  received 

from  (  kid,  for  himself  only,  and  not  also  for  us;  or  that 

illuted  by  disobedience  he  transmitted 

U  mankind  corporal  death  and  punishment  only,  but 

not  sin  also,  which  is  the  death  of  the  soul:  let  him 

be  accursed.     For  he  contradicts  the  Apostle,  whosaith. 

'  By  one  man  sin  entered  into  this  world,  and  death  by 

sin,"  and  90  death  passed  upon  all  men,  in  whom  all  have 

sinni       Rom.  v.  12. 


1   8 


18  The  quotation*  from   Scripture  occurring   in  thr  <]prrep»  .ir« 

taken  Bom  tl'f  R  »n»n  Catholic  Authorized  Vernon. 

;  • 


78  ORIGINAL    SIN. 

"3.  Whoever  shall  affirm,  that  this  sin  of  Adam, 
which  originally  was  one  offence  only,  but  being  trans- 
mitted to  all  by  propagation,  not  by  imitation,  becomes 
the  sin  of  all,  can  be  taken  away  by  the  strength  of  hu- 
man nature,  or  by  any  other  remedy  than  the  merit  of 
our  Lord  Jesus  Christ,  the  one  Mediator,  who  hath  re- 
conciled us  to  C4od  by  his  blood,  and  is  made  to  us  jus- 
tice, sanctification,  and  redemption.'  1  Cor.  i.  30;  or 
shall  deny  that  the  merit  of  Christ  Jesus  is  applied,  both 
to  adults  and  infants,  by  the  sacrament  of  baptism, 
rightly  administered  according  to  the  forms  of  the  church; 
let  him  be  accursed.  "  For  there  is  no  other  name  under 
heaven  given  to  men,  whereby  we  must  be  saved." 
Acts  iv.  12.  Whence  that  saying,  '  Behold  the  Lamb 
of  God,  behold  him  who  taketh  away  the  sin  of  the 
world,'  John  i.  29;  and  that  other,  'As  many  of  you 
as  have  been  baptized,  have  put  on  Christ,'  Gal. 
iii.  27. 

"  4.  Whosoever  shall  affirm,  that  new-born  infants, 
even  though  sprung  from  baptized  parents,  ought  not  to 
be  baptized;  or  shallsay,  that  though  they  are  baptized 
for  the  remission  of  sins,  yet  they  derive  not  from  Adam 
that  original  guilt  which  must  be  expiated  in  the  laver 
of  regeneration,  in  order  to  obtain  eternal  life ;  whence 
it  must  follow  that  in  those  instances  the  form  of  bap- 
tism is  not  sincerely  but  deceitfully  administered:  let 
him  be  accursed.  For  those  words  of  the  Apostle,  'By 
one  man  sin  entered  into  the  world,  and  death  by 
sin,  and  so  death  passed  upon  all  men,  in  whom  all 
have  sinned,'  are  to  be  understood  in  no  other  way 
than  that  in  which  the  Catholic  church,  diffused  through 
the  whole  world,  hath  understood  them.  For  even 
little  children,  who  could  not  themselves  commit  sin, 
are  by  this  rule  of  faith  truly  baptized  for  the  remis- 
sion of  sins,  according  to  apostolic  tradition,  that 
in  regeneration  that  may  be  cleansed  away  which  was 
contracted  in  generation.  For  'unless  a  man  be  born 
again  of  water  and  the  Holy  Ghost,  he  cannot  enter 
into  the  kingdom  of  God,'  John  iii.  5. 

"5.  Whoever  shall  deny  that  the  guilt  of  original  sin 
is  remitted  by  the  grace  of  our  Lord  Jesus  Christ,  be- 
stowed in  baptism ;  or  shall  affirm  that  that  wherein  sin 
truly  and  properly  consists  is  not  wholly  rooted  up,  but 


ORIGINAL    SIX.  79 

is  only  out  down, ,B  or  not  imputed:  let  himbcaccur  I 
For  God  hates  nothing  in  the  regenerate,  because  there 
is  no  condemnation  to  those  who  are  truly  buried  with 
Christ  in  baptism  unto  death,  who  walk  not  after  the 
flesh,  but  put  ting  off  the  old  man,  and  putting  on  the 
new,  which  according  to  God  is  created,  are  made  in- 
nocent, immaculate,  pure,  harmless,  the  beloved  of  God, 
and  even  heirs  of  God,  and  joint  heirs  with  Christ,  so 
that  nothing  can  wholly  prevent  them  from  entering  into 
heaven.  Nevertheless,  this  holy  council  doth  confess  and 
feel  that  concupiscence,  or  the  fuel  of  sin,  doth  still  re- 
main in  the  baptized  ;  which  being  left  to  try  them  will 
not  hurt  those  who  do  not  yield  thereto,  but  manfully 
-t,  through  the  grace  of  Christ  Jesus;  on  the  contrary, 
'he  who  shall  strive  lawfully,  shall  be  crowned,'  £  Tim.  ii. 
5.  The  holy  council  declares  that  the  Catholic  church 
hath  never  understood  that  this  concupiscence,  which 
the  apostle  sometimes  calls  sin,  is  so  called  sin,  as  if 
there  were  truly  and  properly  sin  in  the  regenerate,  but 
because  it  is  of  sin.  and  inclines  to  sin.20  Whoever 
thinks  differently,  let  him  be  accursed. 


19  "  Radi."  It  will  be  perceived  that  the  allusion  is  to  the  dif- 
ference between  merely  felling  a  tree,  and  grubbing  It  up  by  the 
roots. 

20  "  Concupiscence  is  the  effect  of  sin,  and  is  nothing  more  than 
an  appetite  of  the  boo],  in  itself  repugnant  to  reason.  If  unaccom- 
panied with  the  consentof  the  will,  or  unattended  by  neglect  on  our 
part,  it  differs  essentially  from  the  nature  of  sin.  This  doctrine  doe9 
not  dissent  from  these  words  of  8ti  Paul,  '  I  did  not  know  concu- 
piscence, if  the  law  did  oot  say.  thou  shalt  not  covet.'  The  aj><  >■-;- 
tl<-  s|  •  aks  oot  of  the  importunity  of  concupiscence,  but  of  the  sin- 
fulness of  the  interior  act  of  the  will,  in  assenting  to  its  solicita- 
tion^" 

"Concupiscence,  then,  is  a  certain  commotion  and  impulse  of 
the  mind,  urging  to  the  desire  of  pleasures  which  it  does  not  actually 
-  the  other  propensities  of  the  soul  arc  not  always 
sinful,  neither  is  the  impulse  of  concupiscence.  It  is  not,  for  in- 
stance, sinful  to  desire  meatand  drink,  when  cold  to  v\  iab  li>r  warmth, 
w  ben  warm  to  wish  to  become  cool.  This  species  of  concupiscence 
Dally  implanted  in  the  human  breast  by  the  Author  of 
Nature;  but,  in  consequence  of  primeval  prevarication,  it  passed 
the  limits  prescribed  by  nature,  and  bei  BUM  so  depraved,  that  it 
frequently  -\cites  to  the  desire  of  those  things,  which  conflict  with 
the  spirit,  and  are  repugnant  to  reason." — Catechism,  pp.  179. 
—445." 


80  ORIGINAL    SIN. 

"  The  holy  council  further  declares,  that  it  is  not  its 
design  to  include  in  this  decree,  which  treats  of  original 
sin,  the  blessed  and  immaculate  Virgin  Mary,  mother 
of  God  ;  but  that  the  constitutions  of  Pope  Sixtus  IV., 
of  blessed  memory,  are  to  be  observed,  under  the  penal- 
ties contained  in  the  same ;  which  are  hereby  renew- 
ed." 2  1 

It  would  swell  this  book  to  an  immoderate  size,  if  we 
were  to  undertake  to  refute  the  errors  and  expose  the 
perversions  of  Scripture,  with  which  the  decrees  abound. 
On  the  subject  now  before  us  we  will  only  observe  that 
the  attentive  reader  will  perceive  how  completely  the 
doctrine  of  salvation  by  the  grace  of  God  through  faith 
in  the  Lord  Jesus  Christ  is  excluded  by  the  decree. — 
According  to  Scripture,  we  partake  of  the  benefits  of 
the  gospel  by  believing,  and  in  no  other  way  ;  and  thus 
the  religion  of  the  New  Testament  is  a  "  reasonable  ser- 
vice." But  the  fathers  at  Trent  say  that  the  merits  of 
Christ  are  applied,  both  to  adults  and  infants,  by  bap- 
tism ;  so  that  for  faith  is  substituted  the  opus  operatum 
of  a  sacrament.  The  sequel  will  show  that  this  is  a  dis- 
tinguishing feature  of  the  whole  system.  Nor  will  it  be 
overlooked  that  in  this  early  period  of  the  council  the 
exclusiveness  of  Popery  is  distinctly  announced,  inas- 
much as  baptism,  to  be  available,  must  be  ;'  rightly  ad- 
ministered, according  to  the  forms  of  the  church,"  that 
is,  the  Roman  Catholic  church. 

In  the  decree  of  reformation  which  was  passed  at  the 
same  time,  it  was  ordained  that  bishops  and  parish  priests 
should  preach,  either  personally  or  by  substitute  ;  and 
provision  was  made  for  the  establishment  of  theological 
lectures  in  cathedral  churches  and  monasteries,  for  the 
instruction  of  the  junior  clergy,  both  secular  and  regular. 
Both  were  salutary  measures,  but  the  latter  was  too  im- 
portant to  be  suffered  to  emanate  solely  from  the  council. 


21  Maimbourg  pretends  that  Sixtus  granted  indulgences  to  those 
who  should  celebrate  the  "immaculate"  conception  of  the  Virgin. 
This  is  false  :  The  Pope  carefully  guards  against  any  expression 
that  would  imply  a  decision  of  the  litigated  question.  But  Maim- 
bourg was  a  Jesuit!  Vid.  Seckendorf,  lib.  iii.  sect.  53.  and  extra- 
vagant. Commun.  tit.  xii. 


ORIGINAI    BIN.  81 

A  brief  from  tlir  Pope  was  produced,  gta.cio\xaiy  permit- 
ting  the  father  islateinthia  matter!"     The  de- 

cision on  the  preaching  of  the  regulars  has  been  already 
ttioned. 

M  Le  Plat,  iii.  427.  Tallav.  lib.  vii.  c.  10—13.     Sarpl,  lib.  ii. 
sect.  70. 


S2 


CHAPTER  V. 


JUSTIFICATION. 

Alliance  between  the  Pope  and  Emperor  against  the  Protestants — 
Discussions  at  Trent,  on  justification,  free  will,  and  predestina- 
tion— Negotiations  for  the  transfer  of  the  Council — Episcopal  re- 
sidence considered — Sixth  Session — Decree  on  Justification, 
and  on  Episeopal  Residence — Manner  in  which  the  decree  on  Jus- 
tification was  received  by  the  Protestants — Observations  on  it — 
Publications  of  Catharine,  Soto,  and  Andrew  Vega. 

In  the  Summer  of  154G,  an  offensive  and  defensive  al- 
liance was  concluded  between  the  Emperor  and  the 
Pope,  the  avowed  object  of  which  was  the  chastisement 
of  the  German  Protestants  for  their  continued  rejection 
of  the  council.  The  Emperor  engaged  to  declare  war 
immediately  and  reduce  the  heretics  by  force ;  and  he 
promised  to  make  no  treaty  with  them  nor  grant  any 
concessions  in  religion  without  the  consent  of  the  Pope, 
who,  on  his  part  stipulated  to  send  a  body  of  12,000 
men,  supported-at  his  own  expense  for  six  months,  should 
they  be  wanted  so  long,  and  to  furnish  a  considerable 
pecuniary  subsidy.23 

This  measure  entirely  accorded  with  the  general  po- 
licy of  the  Papal  See,  and  illustrated  the  mischievous 
tendency  of  the  Roman  Catholic  system,  and  its  utter 
hostility  to  all  freedom.  Conferences  and  disputations 
had  been  held  for  many  years  without  effect ;  bulls  had 
been  issued,  and  embassies  sent,  in  vain ;  and  lastly,  a 
council  had  been  summoned,  and  had  already  published 
important  decisions.  Still,  these  refractory  Protestants 
remained  obstinate,  and,  what  was  worse,  impugned  the 
authority  of  the  council  itself,  and  refused  to  submit  to 
its  decrees  !  What  was  to  be  done?  But  one  method 
was  left,  and  it  was  one  which  Roman  Pontiffs  had 

23  Pallav.  lib.  viii.  c.  1.  sect.  2,  3 


JtTSTITK   LTIOfl 

It  scrupulous  in  empl  ft  was  plainly  a 

I  railed  for  the  interference  of  the 

ilar  arm.     Since  spiritual  weapons  proved  powerless, 

ord  tnusl  d«  id  tesl  ;  for  the  motto  of 

Papacy,  is  "Subji  ir  death" — death  in  both 

worlda 

The  emperor  would  fain  have  kept  the  ch:  •  ct 

of  quarrel  in  the  b  and,  and  wished  it  to  be  I 

d  that  his  solo  design  was  to  punish  certain  rebel- 
s  prince  m  he  brought  heavy  charges: 

he  was  very  anxious  to  avoid   the  odium  of  a  spiritual 
war.     But  neither  the  Protestants  nor  the  Pope  would 
suffer  the  real  intention  of  the  enterprise  to  be  concealed. 
\  spirited  manifesto  was  issued  by  the  confederate  Bts  I 
openly  accusing  his  I  M         .  of  having  for; 

a  plan  to  suppress  the  lih  :'  Germany  under  the 

shallow  pretext  of  quashing'  a  rebellion,  informing  him 
that  hi-  in  reference  to  the  council  were  clearly 

und  :.  .'Hid  reiterating  the  formal  rejection  of  that 

embly.     On  the  other  hand  the  Pope  evidently  re- 
led  it  as  a  crusade  in  defence  of  the  faith.     I  Ie  wrote 
to  the  kiivrs  of  France  and  Poland,  and  to  other  sts 
ting  their  co-operation ;  sent  Cardinal  Farni 
as  i.  te,  to  accompany  the  allied  forces,  gave  his 

own  troops  a  consecrated  banner;  and  in  a  bull  pre- 
pared for  the  occasion  pr<  >i  rnple  indulgences  and 

ion  of  sin 
of  I  expedition."*4     The  bull  was  published 

both  at  1  nd  at  Trent.25 

it  had  !  termined  that  the  subject  to  be  decided 

in  the  -  sion  should  be  the  doctrine  of  justifica- 

tion; and  in  pursuance  of  the  prescribed  order  of  pro- 
ling,  tbi  tion  of  reform  proposed  for  discus 
was  the  residence  of  1  and  the  best  means  oi 

■ 
I  Santa  <  the  businee       I  h 

ad\  irtance  of  the  inquiry  they  ••. 

lut  to  in  I      .  bad  <  ondemned  the  her< 

'.of  original 


M  La  Plat,  in.  137—4 

\-  Rome,  July  1  at,  in  tbi  -.<?  of  tlif  Leg) 

ami  t!i"  wh       I  \   i   19. 


84  JUSTIFICATION. 

sin,  and  must  now  examine  the  opinions  of  the  new 
teachers  respecting  grace,  which  is  the  remedy  for  sin. 
Luther  had  introduced  the  unheard-of  doctrine  of  justi- 
fication by  faith  only ;  he  had  maintained  that  good 
works  were  unnecessary,  and  had  consequently  denied 
the  efficacy  of  the  sacraments,  the  authority  of  priests, 
purgatory,  the  sacrifice  of  the  mass,  and  all  other  re- 
medies instituted  by  the  church  for  the  remission  of  sins. 
Such  heresies  must  be  destroyed ;  such  blasphemies  must 
be  condemned.  But  the  task  would  not  be  easy ;  for 
whereas  in  their  late  discussions  they  had  been  so  much 
assisted  by  the  writings  of  the  scholastic  divines,  that 
help  would  now  almost  entirely  fail  them,  as  very  few 
of  those  authors  had  treated  of  the  subject  of  justifica- 
tion.26 

Twenty-three  propositions  were  exhibited,  said  to  con- 
tain the  errors  of  Luther,  Zuinglius,  and  others,  on  the 
point  in  question,  but  consisting  in  many  instances,  of 
expressions  uttered  in  the  heat  of  controversy,  and  sen- 
tences misconstrued  or  torn  from  their  connexion  :  the 
real  opinions  of  the  reformers  were  very  partially  and  un- 
fairly represented.2  7  On  these  propositions  the  subse- 
quent debates  were  founded. 

With  regard  to  justification  itself,  the  divines  were 
pretty  generally  agreed  that  it  means  the  translation  of 
an  individual  from  the  state  of  an  enemy  to  that  of  a 
friend  and  an  adopted  child  of  God,  and  that  it  con- 
sists in  charity,  or  grace  infused  into  the  soul  by  the 
Divine  Being  ;  thus  evidently  confounding  it  with  sanc- 
tification.  Marinier  maintained  that  the  word  is  used 
in  a  forensic  sense,  as  opposed  to  "  condemnation,"  and 
that  any  other  interpretation  was  contrary  to  the  express 
language  of  the  Apostle  Paul;  but  this  opinion  found 
few  supporters.  The  fathers  understood  the  word  "jus- 
tify" to  mean  "to  make  righteous,"  not  "to  declare 
righteous  :"  they  founded  the  acceptance  of  a  sinner  in 
the  sight  of  God,  partly,  at  least,  on  inherent  grace,  to 
which  the  work  of  the  Lord  Jesus  Christ  was  supposed 
to  impart  efficacy;  and  they  rejected  the  word  "impu- 
tation," which,  it  was  said,  the  ancients  had  never  used. 

26  Pallav.  lib.  viii.  c.  2.     Sarpi,  lib.  ii.  s.  73. 
2V  Le  Plat,  iii.  431. 


JITSTIFICATIOV.  85 

&oto  remarked  that  he  had  always  suspected  that  word, 
because  of  the  evil  consequences  which  the  Luthera 
derived  from  it:  for  instance,  that  the  rightei  .■  of 

Jesus  Christ  is  sufficient,  without  inherent  righteous- 
ness— that  the  sacraments  do  not  confer  grace — that  the 
punishment  as  well  as  the  guilt  of  sin  is  remitted — that 
there  is  no  need  of  satisfaction  (that  is,  penance ;)  and 
that  all  are  equal  in  grace,  righteousness,  and  glory; 
whence  followed  the  horrible  blasphemy,  that  every 
righteous  man  is  equal  to  the  Virgin  !28 

Eight  general  congregations  were  held  on  this  ques- 
tion,   "What  is  done  by  the  ungodly   man  himsi 
when  he  attains  faith,  and  thei  ice?"     Thiswa 

fact  the  chief  point  at  issue  with  the  reformers,  who 
zealously  contended  that  all  works  done  before  faith,  so 
far  from  being  meritorious,  are  po  itively  sinful.  The 
Archbishop  of  Sienna  ascribed  all  merit  to  Christ,  none 
to  man;  and  connected  the  reception  of  righteousness 
with  faith  only,  without  any  other  preparation.  On  the 
same  side  was  the  bishop  of  Cava,  who  argued  that  hope 
and  love  are  the  companions  of  faith,  but  in  no  respect 
the  cause  of  justification.  Julius  Contarenus,  bishop  of 
Belluno  also  ascribed  every  tiling  to  faith  in  the  merits 
of  the  Saviour,  and  nothing  to  •  which  he  regarded 

as  only  evidences  of  faith  and  right.  ;    and  he 

maintained  that  what*  ver  efficacy  was  attributed  to  them 
detracted  from  the  merit  of  the  R<  d<  emei'sblood.  lint 
these  statements  were  much  di  by  the  majority 

of  the  prelates:29  for  the  divines  agreed  that  works  per- 
formed before  justification  have  the  merit  ofco  v,  3  ° 
and  this  notion  met  with  ral  approbation.  But 
Ambrosr  < '  ithi  rini  I  Id  •'  I  without  the  special  assist- 
ance of  God  no  one  can  perform  a  truly  good  work,  and 
that  consequi  ntly  all  the  actions  of  the  unbeliever  are 
sins.     In  support  of  this  assert  ion  he  quoted  Augustine, 

23  Pallav.  lib.  viii.  c.  4.      Snrpi.  lib.  ii.  I.  '•'■■ 

29  "  Such  Benuments  were  listened  to  with  displeasure  bj  the 
fathers" — "  Such  sentiments  gave  the  latin.-  offence" — "Conta- 
renns,  who  was  hated  bv  the  fathers,  troubled  them  by  hi*  noisy." 
interruptions — I'allav.  as  above 

30  "Merit  dtoomgnto,  signifies  •  ■  good  work  which  is  worth]  of 
divine  reward,  not  nut  of  any  obligation  from  justice,  but  out  "t  a 
principle  ofJUnesa  (or  congruity}  ami  fi»m  the  free  bonnt)  "i  * 
Preservative  against  Popery    vol   ii   lit.  v    p.  91. 

8 


86  JUSTIFICATION. 

Ambrose,  Anselm,  and  other  fathers,   and  dwelt  much 
on  such  passages  of  scripture  as  these,   "an  evil  tree 
cannot  bring  forth  good  fruit;"   '-'make  the  tree  good, 
and  the  fruit  will  be  good;"    "  unto  the  unbelieving  no- 
thing is  pure."     He  said  that  it  was  better  to  follow  the 
fathers  than  the  scholastic  divines,  who  often  contra- 
dicted one  another ;  and  that  it  was  safer  to  build  on 
scripture,  the  foundation  of  true  theology,  than  on  the 
philosophical  subtleties  which  had  been  too  popular  in 
the  schools.     Soto  warmly  opposed  him,  and  treated 
his  doctrine  as  heretical,  and  tending  to  the  denial  of 
free-will.     Jerome   Seripand,   a   Dominican,   advanced 
the  notion  of  two  justifications  ;  the  first  internal,  partly 
consisting  of  infused  grace  and  the  gift  of  adoption, 
conferred  by  the  sacraments,  and  partly  in  virtuous  ac- 
tions and  a  just  life  ;  the  second  external,  by  the  impu- 
tation of  the  righteousness  and  merits  of  the  Saviour, 
as  if  they  were  our  own.     In  attaining  grace  and  i  d op- 
tion he  affirmed  that  works  had  no  share,  the  mercy  of 
God  received  by  faith  being  the  sole  source.     Neither 
did  he  consider  woiks  alone  as  sufficient  for  the  justifi- 
cation of  him  who  lives  righteously,    but  represented 
faith  in  the  righteousness  of  Jesus  Christ  as  required  to 
supply  the  deficiency ;  The  bishop  of  the  Canaries  said 
that  though  works  done  by  man  in  his  natural  state  do 
not  merit  grace,  yet  God  may  be  moved  by  them  to  be- 
stow it.     The  Franciscans  contended  fiercely  for  the 
merit  of  congruity  against  the  Dominicans,  who  openly 
avowed  their  wish  for  the  suppression  of  that  dogma, 
which  they  said  was  never  heard  of  in  the  early  times  of 
the  church,  and  was  unknown  to  Scripture.31 

With  regard  to  works  performed  by  those  who  are  in 
a  state  of  grace,  there  was  no  difference  of  opinion.  All 
agreed  that  they  are  perfect,  and  merit  eternal  life :  this 
is  what  is  called,  in  Roman  Catholic  theology,  the 
merit  of  condignity. 

Great  pains  were  taken  to  discuss  thoroughly  the  as- 
sertion that  "man  is  justified  by  faith,"  and  to  affix 
some  determinate  meaning  to  that  expression :  but  the 
task  was  not  easy.  Some  busied  themselves  in  search- 
ing for  the  different  senses  in  which  the  word  "  faith"  is 
used  in  Scripture,  which  they  made  to  amount  to  fif- 

31  Pallav.  ut  sup.  c.  9.  s.  5.     Sarpi,  ut  sup. 


ftrsTiriCATfoft:  F7 

i  but  knew  no!  in  which  it  is  employed  when  applied 
istification.  At  length,  after  much  disputing,  it  was 
agreed  that  faith  is  the  belief  of  all  things  winch  God 
has  revealed,  or  the  church  has  commanded  to  be  be- 
Hen  I  was  distinguished  into  two  sorts:  the  one, 
in  sinners,  and  which  was  termed, 
unform  I  dead;  the  other  peculiar  to  the 

just,  and  working  by  Charity,  and  thence  called  forme//, 
effic  and  living  faith.     Still,  as  father  Paul  ob- 

tched  n<>t  the  principal  point  of  the 
difficulty,  which  was  to  ascertain  whether  a  man  is  jus- 
tified before  he  works  righti  or  whether  he  is 
justified  bit  his  works  of  right  33 

I  were  frequently  conducted  with  much 

■  nded  in  scenes  very  unbecoming 
the  c  baracter  of  christian  prelates  The  bishop  oi 
it  baa  been  stated,  advanced  sentiments  much  more  con- 
formable to  S.  ripture  than  those  of  the  majority.  As 
he  l.ft  the  meeting,  the  bishop  of  Chiron  told  him  that 
he  would  refute  all  he  bad  said,  ami  expose  his  igno- 
rance and  obstinacy.  Incensed  by  such  an  insult,  the 
•  bishop  forgot  his  character  and  station,  flew  upon 
his  opponent,  and  plucked  his  beard.  The  council  was 
much  scandalized  at  it.  and  directed  the  offender  to  bo 
confined  in  the  convent  of  Si  Bernard ine  till  the  Pope's 
pie  lould  be  known.     When  directions  arrived 

from  Home  he  was  sentenced  to  perpetual  banishment, 
and  ordered  to  repair  to  the  holy  father,  who  only  could 
K>lve  him  from  the  excommunication  he  had  incurred. 
T  •   Pope,  however,  permitted  the  legates  to  give  him 
ilution,  and  he  was  sent  home  to  his  diocese.33 
I  i  was  to  have  been  held  July  28,  but  so 

little  progn  I  been  made  in  preparing  the  decree, 

that  a  postponement    became  necessary.     There  was 
some  negotiation  about  the  same  tin  ting  a  fe- 

ral of  the  council  t  other  place.     .Many  of  the 

armed  for  their  personal  Bafety,  on  account 
of  the  vicinity  •     I  war      The  leg) 

were  di  S       ia,   Lucca,  or  some 

within  the  Papal  domin  partly  because  De 

.Monte  and   the   Cardinal  of  Trent  had  recently  quar- 

32  Pnll.iv.  and  Fnrj>i.  ut  mp.  O   Pnlliv  .lib.  viii   c.  G. 


88  JUSTIFICATION. 

relied,  partly  because  heresy  was  found  to  prevail  to  6, 
considerable  extent,  even  under  their  own  eyes :  they 
naturally  wished  to  be  beyond  the  reach  and  observa- 
tion of  their  opponents.  But  when  the  emperor  heard 
of  it  he  was  violently  enraged,  and  threatened  to  throw 
Santa  Croce  into  the  Adige,  if  he  persisted  in  urging 
the  translation:  the  Pope  found  it  needful  to  be  on 
good  terms  with  his  ally,  and  directions  were  given  to 
drop  the  project  altogether.34 

A  decree,  embracing  as  much  of  the  subject  as  had 
been  then  considered  had  been  prepared  by  the  bishop 
of  Bitonto.  After  some  amendments  it  was  put  into 
the  hands  of  Seripand  to  be  revised.  When  it  was  again 
produced,  long  and  intricate  debates  ensued,  on  the  cer- 
tainty of  grace,  the  merit  of  congruity,  the  imputation 
of  righteousness,  the  distinction  between  grace  and  cha- 
rity, and  other  points,  on  all  which  there  was  great  di- 
versity of  opinion.  Some,  for  instance,  thought  it  highly 
presumptuous  in  any  man  to  pretend  to  assurance,  and 
said  that  a  state  of  doubt  and  uncertainty  is  useful  and 
even  meritorious,  since  it  is  a  species  of  suffering.  On 
the  other  hand  it  was  argued  that  Jesus  Christ  frequently 
assured  individuals  that  their  sins  were  forgiven — that  it 
could  not  be  presumptuous  in  them  to  believe  him — and 
that  the  doctrine  of  assurance  is  plainly  taught  in  Scrip- 
ture, in  such  passages  as  these :  "  Know  ye  not  that 
Jesus  Christ  is  in  you  ?"  "  The  Spirit  beareth  witness 
with  our  spirit  that  we  are  the  children  of  God."  But 
this  sentiment  was  deemed  to  savour  of  Lutheranism.88 

In  the  course  of  these  disputes,  the  question  of  free 
will  having  been  incidentally  mentioned,  it  was  resolved 
to  examine  that  subject.  The  alleged  doctrines  of  the 
reformers  were  embodied  in  six  propositions,  and  warm 
discussions  again  followed.  Some  were  inclined  to  think 
that  when  the  Lutherans  said  "  that  man  is  at  liberty 
only  to  do  evil,  and  is  not  free  to  do  good,"  they  were 
scarcely  deserving  censure,  since  it  was  universally  ad- 
mitted that  without  the  grace  of  God  nothing  truly  good 
can  be  accomplished :  but  this  was  heard  with  evident 
dissatisfaction.     There  was  much  disputing  on  the  ques- 

34  Pallav.  ut  sup.  c.  5,  8,  10.     Sarpi,  s.  78. 

35  Pallav.  ut  sup.  c.  12.     Sarpi,  s.  80. 


jrsrn  it  \im\.  89 

tion,  "Whether  man  is  at  liberty  to  believe  or  not  to 
believi  The  I',  n  ins  held  that  as  demonstration 
produces  evidence,  oonviction  is  i  •  rily  followed  by 

faith,  and  that  no  man  can  believe  what  he  will,  but 
only  what  appears  to  him  to  be  true.  The  Dominicans 
advanced  the  contrary  opinion,  and  asserted  that  belief 
itirelv  m  man's  power.  With  regard  to  the  consent 
of  the  wdl  to  the  grace  of  <  rod,  the  members  of  these 
were  similarly  opposed  to  each  other.  The 
Franci-  tid  that  as  it  is  in  the  power  of  the  will  to 

prepare  itself  for  grace,  n  1-  yet  much  more  so  in  ac- 
ting or  rejecting  grace,  when  it  is  offered.  The  Do- 
minicans denied  that  those  works  which  precede  calling- 
can  be  1  preparatory,  and  maintained  that  the 
grace  of  God  is  the  first  cause  of  all  pood.30 

The  last  inquiry  that  engaged  the  attention  of  the  fa- 
thers was  predestination  Eight  propositions  were  pro- 
duced, said  to  contain  the  views  of  Zuinglius  and  other 
rmers  on  this  subject.  There  was  little  difference  of 
opinion  respecting  any  of  them,  the  first  excepted,  viz. 
'•  that  the  cause  of  predestination  and  reprobation  is  in 
the  will  of  God,  and  not  in  n.  There  were  three 

varieties  of  sentiment.  The  majority  held  that  before 
the  creation  of  the  world  God  in  his  infinite  mercy 
chose  some  from  the  mass  of  the  human  race,  for  whose 
salvation  he  had  made  ample  provision  ;  that  the  num- 
ber was  fixed  and  determined,  and  that  those  whom  God 
had  not  predestinated  could  not  complain,  as  he  hail 
provided  means  for  their  salvation,  though  in  fact  none 
but  the  elect  would  ever  obtain  it.  Others  exclaimed 
:y  against  this  doctrine,  as  cruel,  inhuman,  and  im- 
pious; they  said  that  it  reprj  I  God  as  partial  and  un- 
just towards  his  creatures:  and  they  affirmed  that  his 
mercy  wills  the  salvation  of  all  men,  and  has  provided' 

ELciently  forit;  that  man  is  at  liberty  to  reject  or  refuse 
gra<  1  that  the  Divine  being,   foreseeing  the  use 

that  would  be  made  of  his  goodness,  had  predestinated 
to  life  those  who  should  accept  it,  and  to  misery  those 
by  whom  it  should  be  rejected.  Catharine  proposed  a 
middle  scheme,  viz.  that  <  rod  has  chosen  a  certain  num- 
ber, for  whose  salvation  he  has  infallibly  provided ;  that 

36  Sarpi.  ut  sup. 


90  JUSTIFICATION. 

he  wills  the  salvation  of  the  rest,  and  has  furnished 
them  with  sufficient  means,  leaving  it  to  themselves  to 
accept  or  reject  his  grace  :  that  a  great  number  will  re- 
ceive mercy  and  be  saved,  though  they  are  not  of  the 
elect,  and  that  the  lost  are  the  authors  of  their  own 
ruin,  by  voluntarily  refusing  to  embrace  the  offered  par- 
don. These  details  will  remind  the  reader  of  some  mo- 
dern controversies. 3  7 

The  debates  being  ended,  nothing  remained  but  to 
prepare  the  decree,  according  to  the  sense  of  the  ma- 
jority, and  in  such  a  way  that  while  the  heretics  were 
condemned,  the  opinions  of  the  Catholics,  though  often 
varying  and  opposed  to  each  other,  should  be  left  un- 
reproved.  This  was  excessively  difficult ;  and  to  the 
immense  labour  employed  in  rendering  the  decree  un- 
exceptionable must  be  ascribed  much  of  the  obscurity 
that  so  frequently  veils  its  meaning.  Seripand's  revi- 
sion was  so  thoroughly  revised  again  that  he  refused  to 
acknowledge  his  own  work.  That  the  council  might 
not  only  condemn  error  but  explain  and  establish  truth, 
it  was  resolved  to  divide  the  decree  into  two  parts,  one 
containing  the  Catholic  doctrine,  and  the  other  anathe- 
matising those  who  opposed  it.  In  preparing  it  the 
Legate  Santa  Croce  took  incredible  pains,  that  he  might 
avoid  inserting  any  thing  that' was  disputed,  and  at  the 
same  time-express  every  sentiment  so  carefully  that  none 
should  have  just  reason  for  complaint.  From  the  be- 
ginning of  September  till  the  end  of  November  he  was 
almost  incessantly  employed :  scarcely  a  day  passed 
without  some  addition,  suppression,  or  alteration.  When 
he  had  finished,  copies  were  given  to  all  the  fathers  for 
their  examination,  and  also  sent  to  Rome,  when  so 
many  observations  were  made,  so  many  hints  of  im- 
provement suggested,  that  the  whole  was  gone  over 
again  before  it  assumed  the  form  in  which  it  was  finally 
published  to  the  world."  3  8 

Meanwhile,  the  negotiations  for  a  transfer  or  suspen- 
sion of  the  council  were  resumed.  The  legates  retained 
their  former  impressions;  they  foresaw  the  perplexities 
they  would  be  involved  in  when  the  question  of  reform- 


37  Sarpi,  ut  sup.     Pallav.  c.  13. 

38  Pallav.  at  sup.  c.  13.  s.  4.    g 


Sarpi,  ut  sup. 


J  T  -  TIKIf  ATION.  01 

ntioneameon;  and  the  submission  of  the  Protestants 

The  Popewaa  willing  to  forward  their 

m:  there  waa  a  majority  of  prelates  on  the  same 

side;  but   the  rupugnance  of  the  emperor  baffled  all 

their  projects.  The  prosperous  issue  of  hid  plans  appear- 
to  depend  on  the  continuance  of  the  council.     He 

was  anxious  for  a  still  further  postponement  of  the  ses- 
sion, as  the  publication  of  the  impending  decree  could 
not  fail  to  exasperate  the  Protestants  Writing  to  the 
legates  to  that  effect  he  told  them  that  while  he  hoped 
in  a  little  time  to  compel  all  Germany  to  submit  to  their 
decisions,  it  would  bo  in  vain  to  expect  so  desirable  an 
event  if  the  council  were  either  suspended  or  transfer- 
red.39 

Notwii  ling  the  emperor's  wish  for  longer  delay, 

a  day  was  fixed  for  the  session.  Lone  and  warm  dis- 
cussions intervened  respecting  episcopal  residence,  and 
the  utmost  variety  of  sentiment  was  expressed.  The 
legates  had  been  ordered  not  to  suffer  the  cardinals  to 
be  included  in  the  decree;  whatever  abuses  existed 
among  them,  the  Pope  himself  would  reform.  His  Ho- 
liness gave  strict  injunctions  not  to  permit  the  question 
of  the  divine  right  of  residence  to  be  debated  ;  since,  if 
it  were  carried  in  the  affirmative  men  would  conclude 
that  the  exemptions  sometimes  granted  at  Koine  were 
null  and  void.  Nevertheless,  the  subject  was  immedi- 
ately introduced  by  the  Spanish  bishops,  and  it  was  not 
without  some  trouble  that  th<  silenced.     It  was 

soon  ascertained  that  it  would  be  impossible  to  proceed 
far  with  the  busini  that  the  near  approach  of  the 

session  would  compel  them  to  be  satisfied  with  an  im- 
perfect and  short  decree,  which  was  accordingly  prepar- 
ed." 

39  On  one  occasion  the  legates  had  written,  advising  that  tlir- 
B*ion  should  be  held,  and  the  council  suspended  immediately  after  j 
and  that  th"  Pope  should  Simmon  thi  fathers  t<>  Rome,  and  then  l>y 
their  ad^  b  reform*  as  he  should  judge  proper,  by  a  Pa- 
pal boll!!    The  following  fact  is  also  carious:  when  the  legates 

binned  thai  DOtin  a  more  forward  state,  scarco- 

1-.    my  thing  haruu  ng  reformation,  they  replied 

that  i't  was  not  then  fault,  lor  they  had  written  to  the  Pope,  ;md  he 
had  nut  yet  informed  fkem  totofarht  teas  vtitiwg  that  the  demands  of 
the  prelates  should  be  indulged  1     Pallav.  at  cop.  c.  15. 

40  Pallav.  ut  sup.  c.  1:.  The  Tope  had  sent  a  brief  to  the  legates, 


92  JUSTIFICATION. 

The  sixth  session  was  held  Jan.  13,  1547.  The  de- 
cree passed  that  day  contains  the  final  sentiments  of  the 
church  of  Rome  on  the  subject  of  justification. 

"Seeing  that  in  this  age  many  errors  are  dissemi- 
nated concerning  the  doctrine  of  justification;  errors  de- 
structive to  the  souls  of  many,  and  highly  injurious  to 
the  unity  of  the  church:  the  sacred,  holy,  eecumenical, 
and  general  council  of  Trent,  lawfully  assembled,  &c. 
seeking  the  praise  and  glory  of  Almighty  God,  the  tran- 
quillity of  the  church,  and  the  salvation  of  souls,  doth 
intend  to  explain  to  all  the  faithful  in  Christ, t,hat  true 
and  wholesome  doctrine  of  justification,  which  Christ 
Jesus,  the  sun  of  righteousness,  the  author  and  finisher 
of  our  faith  hath  taught,  the  Apostles  delivered,  and  the 
Catholic  church,  instructed  by  the  Holy  Spirit,  hath 
ever  retained:  strictly  enjoining  that  henceforth  no  one 
dare  to  believe,  preach,  or  teach,  otherwise  than  is  ap- 
pointed and  declared  by  the  present  decree. 

"Chap.  I.   Of  the   inability  of  nature  and  the  law  to 

justify  men. 

"In  the  first  place,  the  holy  council  maintains  that  it 
is  necessary,  in  order  to  understand  the  doctrine  of  justi- 
fication truly  and  well,  that  every  one  should  acknow- 
ledge and  confess,  that  since  all  men  had  lost  innocence 
by  Adam's  prevarication,  andhad  become  unclean,  and, 
as  the  Apostle  says,  "by  nature  children  of  wrath,"  as 
is  expressed  in  the  decree  on  original  sin,  they  were  so 
completely  the  slaves  of  sin  and  under  the  power  of  the 
devil  and  of  death,  that  neither  could  the  Gentiles  be 
liberated  or  rise  again  by  the  power  of  nature,  nor  even 
the  Jews,  by  the  letter  of  the  law  of  Moses.4  '  Never- 
theless, free  will  was  not  wholly  extinct  in  them,  though 
weakened  and  bowed  down. 

empowering  them  to  make  such  concessions  as  might  be  deemed 
adviseable,  i.  e.  to  permit  a  free  council  to  do  as  it  pleased ! 

41  "  Per  ipsam  etiam  literam  legis  Moysis."  Father  Paul  ob- 
serves, that  at  first  it  was  written,  "  per  ipsam  etiam  legem  Moysis," 
'■by  the  laic  of  Moses,"  but  that  as  some  of  the  divines  thought  that 
circumcision  procured  the  pardon  of  sin,  the  word  "literam,"  (letter) 
was  introduced  to  please  them.     Lib.  ii.  s.  80. 


jrSTIFlCATIO.V.  93 

"Chap.  II.  OJ  n  and  mystery  of  [the  ad* 

>■<  id  of  Christ. 

"Whence  it  came  to  pass,  that  when  the  blessed  ful- 
ness of  time  came,  the  heavenly  Father,  the  Father  of 
mercies  and  God  of  all  comfort,  sent  to  men  Christ  Jesus 
his  Son,  who  had  been  spoken  of  and  promii  i  i  by  ma- 
ny holy  men,  both  before  the  law  and  d urine-  the  time 
of  the  law;  that  he  might  redeem  the  Jews,  who  were 
under  the  law,  that  the  Gentiles  who  had  not. followed 
after  justice  might  attain  to  justice,  and  that  all  might 
receive  the  adoption  of  sons.  Him  hath  God  set  forth  as 
a  propitiation  for  our  sins,  through  faith  in  his  blood; 
yet  not  for  our  sins  only,  but  also  for  those  of  the  whole 
world. 

"Chap.   HI.    Who  are  justified  by  Christ. 

i:  But  though  he  died  for  all,  yet  all  receive  not  the 
benefit  of  his  death,  but  those  only  to  whom  the  merit  of 
his  passion  is  imparted.  For  as  men  could  not  be  born 
unrighteous,  were  they  not  the  seed  of  Adarn,  contract- 
ing real  guilt  bj*  being  his  posterity  ;  so,  unless  they 
were  renewed  in  Christ,  they  would  never  be  justified, 
since  that  Tenewal  is  bestowed  upon  them  by  the  merit 
of  his  passion,  through  grace,  by  which  [grace]  they 
become  just.  For  this  blessing  the  apostle  exhorts  us 
id  ways  to  give  thanks  to  Go^l  the  Father,  who  hath 
made  us  worthy  to  be  partakers  of  the  lot  of  the  saints 
in  light,  hath  delivered  us  from  the  power  of  darkn 
and  hath  translated  us  into  the  kingdom  of  the  Son  of 
his  love,  in  whom  we  have  redemption  and  the  remission 
of  sins.     Col.  i.  IZ — 14. 

"Chap.  IV.  A  brief  description  of  the  justification  of 
the  ungodly}  and  the  manner  thereof   in  a  stale  of 

grace. 

"In  which  v.  contained  a  description  of  the 

justification  of  the  ungodly,  which  is  a  translation  from 
that  state  in  which  man  is  born  a  child  of  the  firsl  Adam, 
into  a  state  of  grace  and  adoption  of  the  children   of 

'  I    I,  by  Jesus  Chris',  our  .Saviour,  the  second  Adam, 


94  JUSTIFICATION. 

Which  translation,  now  that  the  gospel  is  published, 
cannot  be  accomplished  without  the  laver  of  regenera- 
tion, or  the  desire  thereof:  as  it  is  written,  'Unless  a  man 
be  born  again  of  water  and  the  Holy  Ghost,  he  cannot 
enter  into  the  kingdom  of  God.'  John  iii.  5.42 

"Chap.  V.   Of  the  necessity  and  source,  of  preparation 
for  justification  in  adult  persons. 

"  The  council  further  declares,  that  in  adult  persons 
the  beginning  of  justification  springs  from  the  prevent- 
ing grace  of  God,  through  Christ  Jesus ;  that  is,  from 
his  calling,  wherewith  they  are  called,  having  in  them- 
selves no  merits ;  so  that  those  who,  in  consequence  of 
sin,  were  alienated  from  God,  are  disposed  to  betake 
themselves  to  his  method  of  justifying  them,  by  his  grace, 
which  excites  and  helps  them,  and  with  which  grace 
they  freely  agree  and  co-operate.  Thus,  while  God 
touches  the  heart  of  man  by  the  illumination  of  his  Ho- 
ly Spirit,  man  is  not  altogether  passive,  since  he  receives 
that  influence  which  he  had  power  to  reject ;  while,  on 
the  other  hand,  he  could  not  of  his  free  will,  without  the 
grace  of  God,  take  any  step  towards  righteousness  be- 
fore him.  Hence,  when  it  is  said  in  the  sacred  Scrip- 
tures, 'Turn  ye  to  me,  and  I  will  turn  to  you'  (Zech. 
i.  3.)  we  are  reminded  of  our  freedom.  When  we  reply, 
'  Turn  us  to  thyself,  O  Lord,  and  we  shall  be  turned,' 
we  confess  that  we  are  influenced  by  the  grace  of  God. 

"Chap.  VI.    The  mode  of  preparation. 

"  Men  are  disposed  for  this  righteousness,  when,  ex- 
cited and  aided  by  divine  grace,  and  receiving  faith  by 
hearing,   they  are  freely  drawn  to  God,  believing  that 

42  "When  justification  is  attributed  to  faith,  without  mention  of 
good  works,  or  other  christian  virtues  or  sacraments,  it  is  not  meant 
to  exclude  any  of  the  same  from  the  working  of  justice  or  salvation; 
for  here  [Gal.  iii.  27.]  we  learn,  that  by  the  sacrament  of  baptism 
also  we  put  on  Christ,  which  is  to  put  on  faith,  hope,  charitie,  and 
all  christian  justice. — And  the  adversary's  evasion,  that  it  is  faith 
which  worketh  in  the  sacrament,  and  not  the  sacrament  itself,  is- 
plainly  false  ;  baptism  giving  grace  and  faith  itself  to  the  infant  that 
bad  none  before."     Rhemish  Testament,  note  on  Gal,  iii,  27. 


jcsTU  n  ai  ion.  95 

those  ilinigs  are  true  which  are  divinely  revealed  and 
promised,  and  this  chiefly,  thai  God  justifies  the  sinner 
by  his  grace,  through  the  redemption  which  is  in  <  Jhrist 
Jesus:  and  when,  perceiving  that  they  arc  sinners,  and 
moved  by  that  fear  of  divine  justice  with  which  they  arc 
salutarily  smitten,  theyareby  the  consideration  of  God's 
mercy  encouraged  to  hope,  trust  that  he  will  be  propi- 
tious to  them  for  ( 'ii list's  sake,  begin  to  love  him  as  the 
fountain  of  all  righteousness,  and  consequently  regard 
sin  with  a  certain  hatred  and  abhorrence,  that  is,  with 
that  penitence  which  must  necessarily  exist  before  bap- 
tism: and  finally,  when  they  resolve  to  receive  baptism, 
to  begin  a  oew  life,  and  to  keep  the  divine  command- 
ments. Of  tins  disposition  it  is  written,  ' He  that  Cometh 
to  God  must  believe  that  he  is.  and  is  a  rewarder  to 
them  that  seek  him,'  Heb.  xi,  6;  and  'Be  of  good  heart, 
son,  th;.  ire  forgiven  thee,'  Matt.  ix.  2;  and  'The 

fear  of  the  Lord  driveth  out  sin,'  Ecclesiasticus  i.  27; 
and,  '  Do  penance,  and  be  baptized,  every  one  of  you,  in 
the  name  of  Jesus  Christ,  for  the  remission  of  your  sins, 
and  you  shall  receive  the  gift  of  the  Holy  Ghost,'  Acts 
ii.  38;  and  'Going  therefore,  teach  ye  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and  of  the  .Son, 
and  of  the  Holy  Ghost,  teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you.'  Matt. xxviii. 
19,20.  Lastly,  'Prepare  your  hearts  unto  the  Lord,' 
1  .Sam.  vn.  ."). '  3 

"Chap.  VII   Of  then  and  causes  of  the  justifica- 

tion of  thr  ungodly. 

"Justification  itself  follows  this  disposition  or  prepa- 
ration; and  justification  is  not  remission  of  sin  merely, 
but  also  sanctification,  and  the  renewal  of  the  inner 
man  by  the  voluntary  reception  of  grace  and  divine  gifts, 
so  that  he  who  was  unrighteous  is  made  righteous,  and 
the  enemy  bee-  friend,  and  an  heir  according  to 

the  hope  of  eternal  life.     The  causes  of  justification  are 

43  "The  Council  of  Trent  enumerates  ~e\..n  acta  by  which  the 
ungodly  are  disposed  to  justice;  viz.  faith,  Tear,  hope,  love,  peni- 
tence, the  resolution  to  receive  the  Bacrameni  [of  baptism,  ]  and  the 
purpose  t<>  lead  a  new  life  and  keep  the  commandments."  Bellarm. 
de  Jnstificatione,  lib.  i.  c.  12. 


96  JUSTIFICATION. 

these:  the  final  cause,  the  glory  of  God  and  of  Christ, 
and  life  eternal;  the  efficient  cause,  the  merciful  God, 
who  freely  cleanses  and  sanctifies,  sealing  and  anointing 
with  the  Holy  Spirit  of  promise,  which  is  the  earnest  of 
our  inheritance;  the  meritorious  cause,  his  well-beloved 
and  only-begotten  Son,  Jesus  Christ  our  Lord,  who, 
through  his  great  love  wherewith  he  loved  us,  even  when 
we  were  enemies,  merited  justification  for  us  by  his  most 
holy  passion  on  the  cross,  and  made  satisfaction  for  us 
to  God  the  Father ;  the  instrumental  cause,  the  sacra- 
ment of  baptism,  which  is  the  sacrament  of  faith  without 
which  no  one  can  ever  obtain  justification  :  lastly,  the 
sole  formal  cause  is  the  righteousness  of  God;  not  that 
by  which  he  himself  is  righteous,  but  that  by  which  he 
makes  us  righteous;44  with  which  being  endued  by 
him,  we  are  renewed  in  the  spirit  of  our  mind,  and  are 
not  only  accounted  righteous,  but  are  properly  called 
righteous,  and  are  so,  receiving  righteousness  in  our- 
selves, each  according  to  his  measure,  which  the  Holy 
Spirit  bestows  upon  each  as  he  wills,  and  according  to 
our  respective  dispositions  and  co-operation.  For  al- 
though no  one  can  be  righteous  unless  the  merits  of  our 
Lord  Jesus  Christ  are  imparted  to  him,  yet  this  takes 
place  in  the  justification  of  the  ungodly,  when,  for  the 
sake  of  his  most  holy  passion,  the  love  of  God  is  infused 
in  the  hearts  of  those  who  are  justified,  and  abides  in 

44  This  is  generally  called  by  Roman  Catholic  writers  "infused" 
or  "  inherent"  righteousness.  "  Under  the  name  of  faith  is  contein- 
ed  the  whole  reformation  of  our  soules  and  our  new  creation  in  good 
workes. — Christian  justice  is  a  very  qualitie,  condition,  and  state  of 
vertueand  grace  resident  in  us,  and  not  a  phantasticall  apprehension 
of  Christ's  justice  only  imputed  to  us. — The  faith  which  justifieth, 
joyned  with  the  other  vertues,  is  properly  the  formall  cause,  and 
not  the  efficient  or  instrumental!  cause  of  justification ;  that  is  to  say, 
these  vertues  put  together,  being  the  effect  of  God's  grace,  bee  our 
new  creature  and  our  new  justice  in  Christ."  Rhcmish  Testament, 
Gal.  vi.  15. 

"  The  whole  controversy  may  be  brought  to  this  simple  question 
— whether  the  formal  cause  of  absolute  justification  be  inherent 
righteousness  or  not.  For  he  who  proves  the  affirmative,  does  at 
the  same  time  refute  all  opposite  errors.  For  if  the  formal  cause 
of  justification  is  inherent  righteousness,  then  it  is  not  the  indwelling 
righteousness  of  God;  nor  the  imputed  righteousness  of  Christ;  nor 
solely  the  remission  of  sin,  without  the  renewal  of  the  inner  man." 
Bellarm.  de  Justificatione,  lib.  3.  c.  2. 


J  1  .-TII'ICATION  (J7 

them.     Therefore  when  a  man   is  ju 

to  J>        I     rist.  he  receive  ther  with  remisstoi 

sins,  the  following  gifts,  bestowed  upon  him  at  th< 

time,  namely,  faith,  hope,  and  charily.  For  faith  docs 
not  perfectly  join  us  to  I  DOt  make  us  living  mem- 

bers of  his  body,  unless  hope  and  charity  accompany  it ; 
for  which  reason  it  is  most  truly  sa.id,  '  faith  without 
works  is  dead'  and  void,  James  i.  20.;  and  'in  Christ 
Jesus  neither  circumcision  availeth  any  thing,  nor  un- 
circumcision,   but  faith  that  worketh  by  charity/  (  - 

45      It  is  this  faith   that  catechumens  ask  of  tho 
church  before  they  receive  the  t  at  of  baptism, 

according  to  apostolic  tradition  ;  for  they  sock  that  faith 
which proo  rnal  life,  which  faith  cannot  procure, 

rately  from  hi  charity.     T  •  r<  fore,  I 

immediately  reminded  of  the  words  of  Christ,  '  if  thou 
wilt  enter  into  life,  keep  the  commandments,'  Matt, 
xix.  17.  Then  receiving-,  in  their  regeneration,  true 
and  christian  righteous  as  the  best  robe,  white  and 

spotless,  bestowed  on  them  through  Christ  Jesus,  in- 
stead of  that  which  Adam  lost  by  his  disobedience,  both 
for  himself  and  us.  they  are  commanded  to  preserve  the 
same,  that  they  may  present  it  before  the  tribunal  of  our 
Lord  Jesus  Christ,  and  possess  eternal  life. 

"Chap.    VI II.     How  it  is   to  lie  understood  that  the 
ungo  II ij  arc  justified  btj  f'ith,  <■  ly. 

"When   the  apostle  savs  that  man   is  justified  'by 
faith,'  ami    '  freely,'  these  words  are  to  be  understood  in 
that  sense  in  which  t:      (      ::olic  church  hath  alw 
held  and  explained  them;  na  that  wc  are  said  to 

'by  faith,'  because  faith  is  t)  ining  of 

human  salvation,  the  foundation  and  root  of  all  ju 
cation,  without  which  it    is  i.  '  rod, 

and  come  into  the  fellowship  of  his  childr 

45  "  The  faith  to  which  tin'  apostle  here  (Rom.  iii.  23.)  attributes 
man's  justification,  i^  no)  -i  preeumpl  vrana  of  onr  being  jus- 

tified ;  1 1  ut  a  tirm  and  liveW  belief  of  all  thai  God  has  revealed  <>r  pro- 
njsed  ;  .i  faith  working  through  charity  in  Jesus  Christ ;  in  short,  a 
faith  which  takes  in  hope,  love,  r.  |  and  the  ose  of  thi 

cramenN."  /,'<"ii/.  \0ri2  d  Ksrstsw,  nob  on  Rom   i 

W'  Justification  implieth  all  gr.i'-«?-:iii<l\  f*rtu»-5  received  by  Christ's 


98  JUSTIFICATION. 

we  are  said  to  be  justified  'freely,'  because  nothing 
which  precedes  justification,  whether  faith  or  works, 
can  deserve  the  grace  thereof.  '  For  if  by  grace,  then 
it  is  not  now  by  works;'  otherwise,  as  the  same  apostle 
saith,  'Grace  is  no  more  grace.'  Rom.  xi.  6.47 

"  Chap.  IX.  Against   the   vain   confidence  of  the  he' 

re  tics. 

"But  although  it,  must  be  believed  that  sin  is  not 
forgiven,  nor  ever  was  forgiven,  unless  freely,  by  the 
mercy  of  God,  for  Christ's  sake  ;  yet  no  one  is  autho- 
rized to  affirm  that  his  sins  are  or  will  be  forgiven,  who 
boasts  of  the  assurance  and  certainty  thereof,  and  rests 
only  on  that  assurance  ;  seeing  that  this  vain  and  impi- 
ous confidence  may  exist  among  heretics  and  schisma- 
tics, and  does  actually  prevail  in  these  times,  and  is 
fiercely  contended  for,  in  opposition  to  the  Catholic 
church.48  It  is  on  no  account  to  be  maintained,  that 
those  who  are  really  justified  ought  to  feel  fully  assured 
of  the  fact,  without  any  doubt  whatever;  or  that  none 
are  absolved  and  justified  but  those  who  believe  them- 
selves to  be  so;  or  that  by  this  faith  only  absolution  and 
justification  are  procured  ;  as  if  he  who  does  not  believe 
this,  doubts  the  promises  of  God,  and  the  efficacy  of  the 
death  and  resurrection  of  Christ.  For  while  no  godly 
person  ought  to  doubt  the  mercy  of  God,  the  merit  of 
Christ,  or  the  virtue  and  efficacy  of  the  sacraments;  so, 
on  the  other  hand,  whoever  considers  his  own  infirmity 

merits,  but  the  entrance  and  accesse  to  this  grace  and  happie  state 
is  by  faith,  because  faith  is  the  ground  and  first  foundation  to  build 
on,  and  port  to  enter  into  the  rest."  Rhcmish  Test.  Rom.  v.  2. 

47  "  No  man  attaineth  his  first  justification  by  the  merits  either 
of  his  faith  or  workes,  but  merely  by  Christ's  grace  and  mercy, 
though  his  faith  and  workes  proceeding  of  grace,  be  dispositions 
and  preparations  thereunto."  Ibid.  Rom.  iii.  24. 

4«  "Here  may  we  lambs  tremble  (saith  a  holy  father,)  when  the 
ramme,  the  guide  of  the  flock,  must  so  labour  and  punish  himselfe, 
(besides  all  his  other  miseries  adjoyned  to  the  preaching  of  the  gos- 
pel],) least  perhaps  hee  misse  the  marke.  A  man  might  thinke 
S.  Paule  should  bee  as  sure  and  as  confident  of  God's  grace  and  sal- 
vation as  we  poor  wretched  caitives  ;  but  the  hereticke's  unhappy 
securitie,  presumption,  and  faithless  persuasion  of  their  salvation,  is 
not  fides  aposlohrum,  but  fides  damoniornm,  not  th:  faith  of  the, 
apostles,  but  the  faith  of  the  derits."  Ibid.  1  Cor.  tx.U7. 


j  I  re  r  1 1  1 .  \  1 1  <  >  \ 

nnil  corruption,  may  doubt  and  fear  whether  he  is  in  a 
Btateof  grace;  since  noone  can  certainly  and  Infallibly 
know  that  he  has  obtain*  ceof  i  rod. 

"Chap.  X.   Of  the  increase  of  actual  justification. 

"Thus,  therefore,  those  who  arc  justified  and  made 
the  friends  and  servants  of  God,  go  from  strength  to 

Mirth,  and  are  renewed,  as  theaposth  day  by 

day.'  that  is,  mortifying  the  members  of  their  flesh,  and 
'presenting  them  as  instruments  of  justice,  unto  sancti- 
fication,'  (Rom   vi.    13,    19.)  by  the  trance  of  the 

commandments  of  God  and  the  church,  faith  cc-opetat- 
with  lt- ••  >  i  works,  tl.  i  an  in<  of  that 

righteousness  which  v.  ived  by  the  grace  of  Christ, 

;  are   the   more  justified.49     As  it  is  written,   -Jl 
that  is  just,  let  him  be  justified  still,'   Rev.  xxii.  11.; 
and  again,  '  Be  not  afraid  to  be  justified,  even  to  death,' 
Ecclesiasticus  xviii.  22.;  and  again,  '  Do  vou  see  that 
by  works  a  man  is  j  1   not  by  faith  only  .'" 

}  14       Holy  (  Ihurch  seeks  this  increase  of  right- 

eousness, when  she  prays,  'Granl  0  Lord,  an  in- 
crease of  faith,  hope,  and  charity!'6' 

Chap    XI.   Of  the  necessity  ai  -  bility  of  h 

But  noone  ought  to  think  that,  because  he  isjusti- 
he  is  i  keep  the  com- 

mandments;  nor  is  that  rash  saying  to  be  used,  which 
the  fathers  have  prohibited  and  anathematized,  'that  it 
is  impossible  for  a  justified  man  to  keep  <  Jod's  precepts :' 
for  God  does  not  enjoin  impossibilities,  but  commands 
and  adm  a  us  to  do  what  we  can,  and  to  ask  his 

help  for  what  we  cannot  perform,  and  h;. 

teued.  Whose  commandments  are  not  heavy, 

49  'I  liii  tli-  Roman  Catholic  divine*  call  the  "  second  joe- 

'!""."     In  the  first  justification  the  tinner  i*  npposed  u>  have 
isolate  merit,  although  bis  faith,  hope,  Ac. Htpott  and  jirijmr, 
him  for  justification ;  that  is,  have  the  merit  of  eongrmtg.     to 
second  ]u-  i,  bis  works  are  postavelj  meritorious,  and.  <feserv< 

•  ti ;  this  i<  the  iiu-rit  hi"  amdtgitihf. 
1  <         1 13.  D  'nun  poal  Pentecost, 


100  JUSTIFICATION. 

whose  joke  is  sweet,  and  his  burden  light,  1  John  v.  3. 
Matt.  xi.  30.  The  children  of  God  love  Christ ;  but 
those  who  love  him  '  keep  his  words,'  as  he  himself 
testifieth,  John  xiv.  23;  which  by  divine  aid  they  are 
able  to  do.  For  though  the  most  holy  and  righteous 
persons,  while  they  are  in  this  mortal  life,  may  daily 
commit  small  offences  (which  are  termed  venial),  they 
do  not  on  that  account  cease  to  be  righteous:  '  forgive 
us  our  debts'  is  the  humble  and  sincere  praj'er  of  the 
just.  Therefore  the  just  should  consider  themselves  the 
more  bound  to  walk  in  the  ways  of  righteousness,  be- 
cause, being  freed  from  sin  and  become  servants  of  God, 
they  are  able  to  persevere  in  a  sober,  righteous,  and 
pious  life,  through  Christ  Jesus,  by  whom  they  have 
access  into  this  grace.  For  God  does  not  forsake  those 
who  are  once  justified  by  his  grace,  unless  he  is  first  for- 
saken by  them.  No  one  therefore  ought  to  flatter  him- 
self on  account  of  his  faith  only,  supposing  that  by  faith 
alone  he  is  made  an  heir,  and  shall  obtain  the  inherit- 
ance, although  he  has  not  suffered  with  Christ,  that  he 
may  be  glorified  together.  For  Christ  himself,  as  the 
apostle  affirms,  '  though  he  was  the  Son  of  God,  learn- 
ed obedience  by  the  things  which  he  suffered,  and  being 
consummated,  he  became  to  all  who  obey  him  the  cause 
of  eternal  salvation.'  Heb.  v.  8,  9.  Wherefore  the  same 
apostle  admonishes  the  justified  in  these  words :  'Know 
you  not  that  they  that  run  in  the  race,  all  run  indeed,  but 
one  receiveth  the  prize  ?  So  run  that  you  may  obtain ..... 
I  therefore  so  run,  not  as  at  an  uncertainty ;  I  so  fight, 
not  as  one  beating  the  air  ;  but  I  chastise  my  body,  and 
bring  it  into  subjection,  lest  perhaps,  when  I  have  preach- 
ed to  others  I  myself  should  become  a  cast-away.' 
1  Cor.  ix.  24 — 27.  To  the  same  effect  Peter,  the  prince 
•of  the  apostles  :  '  Labour  the  more,  that  by  good  works 
you  may  make  sure  your  calling  and  election:  for 
doing  these  things  you  shall  not.  sin  at  any  time,'  2  Pet. 
i.  10.  Whence  it  is  plain  that  they  are  enemies  to 
the  orthodox  doctrine  of  religion,  who  affirm  that  the 
just  man  sins  in  every  good  work,  at  least  venially; 
or,  which  is  yet  more  intolerable,  that  he  deserves  ever- 
lasting punishment  ;  and  they  also  are  enemies,  who 
maintain  that  the  just  sin  in  all  works  in  which,  by  way 
of  rousing  themselves  from  their  sloth,  and  stimulating 


JUSTIFICATION  101 

ace  in  running  the  christian  race,  they 
before  their  minds  the  eternal  row, nil,  as  well  as  the 
glow  o(  ( rod,  which  is  first  of  all  to  be  regarded  :  since 
it  is  written.  '  I  have  inclined  my  heart  to  do  thy  justi- 
tions  for  ever,  for  the  reward,1  Psalm  cxix.  112.  And 
apostle  says  of  Moses,  that  'he  looked  unto  the 
reward,'  lleh.  xi.  26. 

"Chap    XII.     That  the  rash    confidence  of  predesti- 
nation is  to  be  avoidt 

1 .'  t  no  man,  while  he  continues  in  this  mortal  state, 
so  far  presume  respecting-  the  hidden  mystery  of  divine 
predestination,  as  to  conclude  that  he  is  certainly  one 
of  the  predestinate;  as  if  it  were  true  that  a  justified 
i  cannot  sin  any  more,  or  that  if  he  sin,  he  can  as- 
■  himself  of  repentance  ;   for  no  one  can  know  whom 
I  hath  chosen  for  himself,  unless  by  special  revela- 
tion. 

"  Cn  ip.   XIII.  Of  the  g%fi  <>f  perseverance. 

"In  like  manner  concerning  the  gift  of  perseverance, 

of  which  it  is  written,  'he  that  shall  persevere  to  the 

end,  he   shall  be  saved,'   Matt.   xxiv.    13.;   which   gift 

can  only  be  received  from  him  who  is  able  to  establish 

bat  he  may  continue  to  stand,  and  to 

ire  the  fallen.     Let  no  one  indulge  himself  in  the 

:rance  of  absolute  certainty  :  although  it  behoves  all 

to  place  the  strongest  confidence  in  the  help  of  God. 

For  as  <Jod  hath  begun  a  good  work,  so  he  will  perfect 

it,  working  in  them  both  to  will  and  to  accomplish.  (Phil. 

i.  i">. :   n.  13.)  unless  they  fail  of  his  grace.     Neverthe- 

let  those  who  think  they  stand,  take  heed  lest  they 

fall,   and  work  out  their  own  salvation  with  fear  ami 

matching  yers, 

nd  by  i  For  they  ought 

to  fear,  kn  re  renewed  to  the  hope  of 

gloi  I   in  glory,  being  still  -  i  in 

conflict  with  the  rid,  and   the  devil:  in 

which  conflict    they  can:  rcome,    unless  by  the 

obey  tl.  die  word,  which  saith, 

We  are  •'  not  to1  b,  to  live  according  to 


102  JTTSTIFICA'frON. 

the  flesh  ;  for  if  you  live  according  to  the  flesh,  you  shall 
die;  but  if  by  the  Spirit  you  mortify  the  deeds  of  the 
body,  you  shall  live.  Rom.  viii.  12,  13. 

"Chap.  XIV.  Of  ike  lapsed,  a?id  their  recovery. 

"  Those  who  by  sin  have  fallen  from  the  grace  of  jus- 
tification received  may  be  justified  again,  when,  moved 
by  divine  influence,  they  succeed  in  recovering  their  lost 
grace  by  the  sacrament  of  penance,  through  the  merits 
of  Christ.  For  this  method  of  justification  is  that  re- 
covery of  the  lapsed  which  the  holy  fathers  have  fitly 
called  the  '  second  plank  after  shipwreck'  of  lost  grace. 6  ' 
Moreover,  Christ  Jesus  instituted  the  sacrament  of  pe- 
nance for  those  who  may  fall  into  sin  after  baptism, 
when  he  said,  '  receive  ye  the  Holy  Ghost ;  whose  sins 
3^ou  shall  forgive,  they  are  forgiven  them  ;  and  whose 
sins  you  shall  retain,  they  are  retained,'  John  xx.  22,  23. 
Therefore  we  must  teach  that  the  penance  of  a  Chris- 
tian man  after  his  fall  is  very  different  from  baptismal 
penance,  and  includes  not  only  the  cessation  from  sin, 
and  the  hatred  thereof  or  a  contrite  and  humble  heart, 
but  also  the  sacramental  confession  of  sin,  at  least  in 
desire,  to  be  performed  in  due  time,  with  priestly  abso- 
lution; satisfaction  also,  by  fasts,  alms,  prayers,  and 
other  pious  exercises  of  the  spiritual  life;  not  satisfac- 
tion for  eternal  punishment,  which,  together  with  the 
offence,  is  remitted  by  the  sacrament,  or  the  desire 
thereof — but  for  the  temporal  punishment,  which,  as  the 
Sacred  Scriptures  teach,  is  not  always  remitted  (as  it  ia 
in  baptism)  to  those  who  being  ungrateful  for  the  grace 
of  God  which  they  received,  have  grieved  the  Holy 
Spirit  and  dared  to  profane  the  temple  of  God.  Of  this 
penance  it  is  written,  Be  mindful,  therefore,  from  whence 
thou  art  fallen,  and  do  penance,  and  to  the  first  works." 
Rev.  ii.  5.     And  again,  '  The  sorrow  that  is  according 

51  "  The  words  of  S.  Jerome,  which  say,  that  penance  ia  a  '  se- 
cond plank,'  are  universally  known,  and  highly  commended  by  all 
who  have  written  on  this  sacrament.  As  he  who  suffers  shipwreck 
has  no  hope  of  safety,  unless,  perchance,  he  seize  on  some  plank 
from  the  wreck  ;  so  he  that  suffers  the  shipwreck  of  baptismal  in- 
necence,  unless  he  cling  to  the  saving  plank  of  penance,  may  aban- 
don all  hope  of  salvation."    Catechism,  p.  251. 


jrsTincATi.  103 

to  God  worketh  penance,  steadfast  unto  salvation,'  2 
Cor.  vii.  10.  And  again,  '  Do  penance,  and  bring  forth 
fruit  worthy  of  penanpe,1  Mat,  iv.%,  17. 

"CnAP.  XV   Thai  ,  although  not  faith,  may  be 

lost  by  any  mortal  sin. 

"We  must  maintain,  in  opposition  to  the  artfu^ 
schemes  of  some  men,  who  by  smooth  words  and  flat- 
tery deceive  innocent  minds,  that  although  faith  is  not 
lost,  the  received  grace  of  justification  may  be,  not  only 
by  infidelity  (in  which  even  faith  itself  is  lost,)  but  i 
by  any  other  mortal  sin  ;  in  this  upholding  the  doctrine 
of  the  divine  word,  which  not  only  excludes  unbelievers 
from  the  kingdom  of  God,  but  believers  also,  such  as  for- 
nicators, adulterers,  the  effeminate,  those  who  defile 
themselves  with  mankind,  covetous  persons,  drunkards, 
railcrs,  extortioners,  and  all  others  who  commit  deadly 
sin,  from  which  they  might  abstain  by  the  help  of  divine 
grace,  and  for  which  they  are  separated  from  the  grace 
of  Christ. 

"CnAP.  XVI.  Of  the  fruit  of  justification;  that  is, 
of  the  merit  of  good  works,  and  the  reason  of  that 
merit. 

"For  this  reason  the  words  of  the  apostle  ar«  to  be 
addressed  to  the  justified,  whether  they  have  always  pre- 
served the  grace  they  received,  or  whether  they  have 
recovered  it  after  it  was  lost:  'Abound  in  every  good 
work,  knowing  that  your  labour  is  not  in  vain  in  the 
Lord,'  1  Cor.  xv.  53 :  '  For  God  is  not  unjust,  that  he 
should  forget  your  work,  and  the  love  which  you  have 
shown  in  his  name,'  Ileb.  vi.  10:  and  '  Do  not  there- 
fore lose  your  confidence,  which  hath  a  great  reward.' 
Heb.  x.  35.  Therefore  eternal  life  is  to  be  set  before 
those  who  persevere  in  good  works  to  the  end,  and  hopo 
in  God,  both  as  a  favour-  mercifully  promised  to  the 
children  of  God  through  C\u  -.  and  as  a  r-v. 

to  be  faithfully  rendered  to  their  goo  1  works  and  merits, 
according  to  the  divine  engagement.  For  this  is  the 
'crown  of  justice'  which  the  said  was  laid  up 

for  him  and  would  be  rendered  to  him  by  the  just  Jud 


104  JUSTIFICATION. 

after  he  had  fought  his  fight  and  finished  his  course ; 
and  not  to  him  only,  but  to  all  them  also  that  love  his 
coming,  2  Tim.  iv.  7,  8.  And  seeing  that  Christ  Jesus 
imparts  energy  to  the  justified,  as  the  head  to  the  mem- 
bers, and  the  vine  to  the  branches;  which  energy  always 
precedes,  accompanies,  and  follows  their]  good  works, 
and  without  which  they  could  not  be  acceptable  to 
God,  nor  meritorious;  it  must  be  believed  that  the 
justified  are  in  no  respect  deficient,  but  that  they  may 
be  considered  as  fully  satisfying  the  divine  law,  (as  far 
as  is  compatible  with  our  present  condition,)  by  their 
works,  which  are  wrought  in  C4od,  and  as  really  deserv- 
ing eternal  life,  to  be  bestowed  in  due  time,  if  I  hey  die 
in  a  state  of  grace;52  for  Christ  our  Saviour  saith,  '  He 
that  shall  drink  of  the  water  that  I  shall  <rive  hnx, 
shall  not  thirst  for  ever,  but  the  water  that  I  shallgive  him, 
shall  become  in  him  a  fountain  of  water,  springing  up 
into  life  everlasting.'  John  iv.  13,  14.  So  that  neither 
is  our  righteousness  set  up  as  if  it  were  actually  de- 
rived from  ourselves,  nor  is  the  righteousness  of  God 
unknown  or  disallowed.     For  it  is  called  our  righteous- 

52  "  Christ's  pairies  or  passions  have  not  so  satisfied  for  all  that 
Christian  men  be  discharged  of  their  particular  suffering  or  satisfy- 
ing for  each  man's  own  part;  neither  be  our  paines  nothing  worth 
to  the  attainment  of  heaven,  because  Christ  hath  done  enough,  but 
quite  contrary :  he  was  by  his  passion  exalted  to  the  glory  of  heaven, 
therefore  we  by  compassion  or  partaking  with  him  in  the  like  passions, 
shall  atteine  to  be  fellowes  with  him  in  his  kingdome."  Ixhcmish 
Testament,  Rom.  viii.  17.  Elsewhere,  the  same  writers  affirm  that 
"  Christian  men's  workes"  are  "  joyned  with  Cod's  grace,  as  causes 
of  our  salvation,"  and  that  they  "doe  merit  heaven!"  Notes  on 
Rom.  ii.  6,  32. 

"  We  will  prove,"  says  Bellarmine,  "  and  this  is  the  common 
opinion  of  all  Catholics,  that  the  good  works  of  the  just  are  truly 
and  properly  merits,  deserving  eternal  life  itself,"  JDe  Justif.  lib. 
v.  c.  1. 

"  Not  only  are  we  promised  those  blessings  which  seem  to  have 
reference  to  earthly  happiness,  to  be  '  blessed  in  the  city,  and  blessed 
in  the  field,'  (Deut.  xxviii.  3.,)  but  we  are  also  promised  'a  very 
great  reward  in  heaven,'  'good  measure,  pressed  down,  shaken 
together,  and  running  over,'  (Mat.  v,  12;  Luke  vi.  38,)  which  aided 
by  the  divine  mercy,  we  merit  by  our  actions  when  recommended  by 
piety  and  justice." — "  When  we  offend  God  by  sin,  wrong  oar  neigh- 
bour, or  injure  ourselves,  we  appease  the  wrath  of  God  by  prayer; 
by  alms-deeds  we  redeem  our  offences  against  man  ;  and  by  fasting 
we  appease  God,  and  efface  from  our  own  souls  the  stains  of  sin." 
Catechism,  pp.  347,  475. 


nrBTIVICATU 

noss,  because  *c  arc  justified  thereby,  through  its  in- 
dwelling in  us:  and  at  the  same  time  it  is  - 
ousnesa  of  God,  because  it  is  infused  into 
through  the  merits  of  Christ.  Nevertheless,  it  is  not 
to  be  forgotten  that  though  the  sacred  Scriptures  attach 
60  much  value  to  good  works,  that  Christ  promises  '  that 
whosoever  shall  give  to  drink  to  one  of  his  little  ones 
a  cup  of  cold  water  only  he  shall  not  lose  his  reward,1 
(Mat.  x.  42,)  and  the  apostle  testifies  rhat  '  that  which 
is  at  present  momentary  and  light  of  our  affliction 
worketh  for  us  above  measure  exceedingly  an  eternal 
weight  of  glory,'  (-2  Cor.  iv.  17  :)  yet  far  bo  it  from  a 
Christian  man  that  he  should  trust  or  glory  in  himself, 
and  not  in  the  Lord,  whose  goodness  towards  all  men  is- 
so  great,  that  he  wills  those  excellent  ies  which  arc  his 
own  gifts  to  be  also  regarded  as  their  merits.  And 
since  in  many  things  we  all  offend,  every  one  ought  to 
6et  before  his  eyes  the  severity  and  justice  of  God,  as 
well  as  his  mercy  and  goodness,  nor  judge  himself,  al- 
though unconscious  of  guilt :  for  the  actions  of  men  are 
not  to  be  examined  and  judged  by  human  judgmi 
but  by  God'3 ;  who  both  will  bring  to  light  the  hidden 
tilings  of  darkness,  and  will  make  manifest  the  counsels 
of  the  hearts,  and  then  shall  every  man  have  praise  from 
God,'  who,  it  is  written,  '  will  render  to  every  man  ac- 
cording to  his  works.'    1  Cor.  iv.  5  ;  Rom.  ii.  6." 


"  To  this  exposition  of  the  Catholic  doctrine  of  justi- 
fication, without  a  sincere  and  firm  faith  in  which  no 
one  can  be  justified,  the  holy  council  hath  thought  fit 
to  subjoin  these  canons,  that  all  may  know,  not  only 
what  is  to  be  held  and  followed,  but  also  what  is  to  be 
rejected  and  shunned: — 

••  Canon  1.    Whoever  shall  affirm,  that  a  man  may 
be  justified  be!"       I       I  by  his  own  works,  whether  per- 
formed by  the  b  of  human  nature,  or  according 
to  the  teaching  of  tin:  law,  without  the  grace  of  I 
in  Christ  Jesus,  let  him  b< 

'■■  -J  Whoever  shall  affirm,  that  divine  i^raee  by  Christ 
Jesus  was  given  to  this  •  y,   that  man  might  be 

better  able  to  Uve  righteously,  and  deserve  eternal  tife; 


1 06  JUSTIFICATION. 

as  if  he  could  do  both  by  his  own  free  will,  although 
with  extreme  difficulty  :  let  him  be  accursed. 

"  3.  Whoever  shall  affirm,  that  man  is  able  to  be- 
lieve, hope,  love,  or  repent  as  he  ought,  so  as  to  attain 
to  the  grace  of  justification,  without  the  preventing 
influence  and  aid  of  the  Holy  Spirit :  let  him  be  ac- 
cursed. 

"  4.  Whoever  shall  affirm,  that  when  man's  free  will 
is  moved  and  wrought  upon  by  God,  it  does  in  no  re- 
spect cooperate  and  consent  to  divine  influence  and 
calling,  so  as  to  dispose  and  prepare  him  to  obtain  the 
grace  of  justification  ;  or  that  he  cannot  refuse  if  he 
would,  but  is  like  a  lifeless  thing,  altogether  inert,  and 
merely  passive:  let  him  be  accursed. 

"  5.  Whoever  shall  affirm,  that  the  free  will  of  man 
has  been  lost  and  extinct  since  the  fall  of  Adam ;  or 
that  it  exists  only  in  name,  or  rather  as  a  name  without 
substance;  or  that  it  is  a  fiction,  introduced  by  Satan 
into  the  church :  let  him  be  accursed. 

6.  "  Whoever  shall  affirm,  that  it  is  not  in  the  power  of 
man  to  commit  sin  of  himself,  but  that  evil  as  well  as 
good  works  are  wrought  by  God,  not  only  permissively, 
but  really,  as  his  own  act ;  so  that  the  treachery  of 
Judas  was  no  less  his  work  than  the  calling  of  Paul : 
let  him  be  accursed. 

"  7.  Whoever  shall  affirm,  that  all  works  done  before 
justification,  in  whatever  way  performed,  are  actually 
sins,  and  deserve  God's  hatred;  or  that  the  more  ear- 
nestly a  man  labours  to  dispose  himself  for  grace,  he  does 
but  sin  the  more:  let  him  be  accursed.5  a 

"  8.  Whoever  shall  affirm,  that  the  fear  of  hell,  under 
the  influence  of  which  we  flee  to  the  mercy  of  God,  sor- 
rowing for  sin  and  abstaining  therefrom,  is  itself  sin,  or 
makes  sinners  worse :  let  him  be  accursed. 

"  9.  Whoever  shall  affirm,  that  the  ungodly  is  jus- 
tified by  faith  only,  so  that  it  is  to  be  understood  that 
nothing  else  is  to  be  required,  to  co-operate  therewith  in 
order  to  obtain  justification ;  and  that  it  is  on  no  ac- 


53  "  They  curse  the  Apostle  who  denies  that  any  one  can  please 
Cod  without  faith.  They  curse  Christ  and  Paul,  who  pronounc® 
all  unbelievers  to  he  dead,  and  to  be  awakened  from  the  sleep  of 
death  by  the  Gospel."  Calvin.  Antidot.  p.  230. 


J  I  '-I'll  1.    ATIO.V.  107 

try  that  he  shouKl  prepare  and  dispose 
himself  by  the  efiect  of  his  own  will :  let  him  be  ac- 
ta r 

•   10    Whoever  shall  affirm,  that  men  are  justified 

without  the  righteousness  of  Christ,  by  which  he  has 
merited  for  us:  or  that  they  are  thereby  formally  just 
let  him  be  accursed. 

"II  Whoever  shall  affirm,  that  men  are  justified 
solely  by  the  imputation  of  the  righteousness  of  Ch: 
or  the  remission  of  sin,  to  the  exclusion  of  grace  and 
chanty,  which  is  shed  abroad  in  their  hearts,  and  in- 
heres in  them:  or  that  the  grace  by  which  we  are  jus- 
tified is  only   the  favour  of  God;5a     let    him    be   ac- 

"12.   \\  r  shall  affirm,  that  justifying  faith  is 

nothing  else  than  confidence  in  the  divine  mercy,  bv 
which  sins  are  forgiven  for  Christ's  sake ;  or  that  it 
is  that  confidence  only  bv  which  we  are  justified.  let 
him  be  accursed. 

-Jo  Whoever  shall  affirm,  that  in  order  to  obtain 
the  forgiveness  of  sin  it  is  necessary  in  all  cases  that 
the  individual  should  firmly  believe,  without  any  doubt 
concerning  his  own  infirmity  and  corruption,  that  his 
sins  an  '-n:  let  him  be  accursed. 

"  1  1.  W  \<t  shall  affirm,  that  a  man  is  forgiven 
and  !  lastly  believes  that  he  is 

lven  and  justified;  or  that  no  one  is  truly  jusli 
unl-  himself  to  be  so;  or  that  it  is  by  such 

faith  only  that  pardon  and  justification  are  obtained  :  let 
him  be  accursed.' 8 

"i  [l  has  been  already  affirmed,  that  "  inherent"  righteousness  - 

the  formal  can {justification  ;  the  redemption  of  (,'lirist  is  termed 

ihe  meritoriant  cause,  not  because  thereby  tdclg  we  .-ire  accepted 
before  God — this  i-  denied  in  the  next  canon,  bnl  because 

icy  to  <>iir  righteousness  ;  bo  that,  according  to  the  Roman  Ca- 

eme,  san ation  i-  of  works. 

I'.      irmine  gives  1  npon Rom. iii. 24.     •■  The  '  favour 

ntly  explained  by  the  word  'freely, '  for  !>••  who 

justifies  freely,  certainly  justifies  oat  of  benevolence  and  liberality. 

i      refore  the  add  inse,  'by  his  grace,'  does  not  signifV  ln> 

aething  else,  namely,  the  effect  tin  re  .:'.     ]».■  Justific. 

lib.  ii.  c.   :! 

I  why  they  should  condemn  the  same  individual 

twice  ,ii  i'i.ihI  tiiat  the  thni 

him  the  first  time.     Calvin  ut  sop  |     J   I 


JOS  JUSTIFICATION. 

"  15.  Whoever  shall  affirm,  that  the  faith  of  a  re- 
newed and  justified  man  requires  him  to  believe  that 
he  is  certainly  one  of  the  predestinate :  let  him  be  ac- 
cursed. 

"  1 6.  Whoever  shall  affirm,  that  he  shall  most  surely, 
certainly,  and  infallibly  enjoy  the  great  gift  of  persever- 
ance unto  the  end;  unless  he  hath  learned  the  same 
by  special  revelation  ;  let  him  be  accursed. 

"  17.  Whoever  shall  affirm,  that  the  grace  of  justifi- 
cation belongs  only  to  those  who  are  predestinated  to 
life ;  and  that  all  others  though  they  are  called,  are  not 
called  to  receive  grace,  being  by  the  ordinance  of  God 
predestinated  to  misery;  let  him  be  accursed. 

"  18.  Whoever  shall  affirm,  that  it  is  impossible  even 
for  a  justified  man,  living  in  a  state  of  grace,  to  keep 
the  commandments  of  God;  let  him  be  accursed. 

"  19.  Whoever  shall  affirm,  that  the  gospel  contains 
no  positive  command  but  to  believe;  and  that  all  the 
rest  are  indifferent,  being  neither  enjoined  nor  prohibited, 
but  free;  or  that  the  ten  commandments  are  not  bind- 
ing upon  Christians;  let  him  be  accursed. 

"  20.  Whoever  shall  affirm,  that  a  justified  man,  how 
perfect  soever,  is  not  bound  to  keep  the  commandments 
of  God  and  the  church,  but  only  to  believe ;  as  if  the 
gospel  were  a  naked  and  absolute  promise  of  eternal 
life,  without  the  condition  of  keeping  the  command- 
ments: let  him  be  accursed. 

"21.  Whoever  shall  affirm,  that  Christ  Jesus  was 
given  by  God  to  men  as  a  Redeemer  to  be  trusted  in, 
but  not  also  as  a  Lawgiver  to  be  obeyed ;  let  him  be 
accursed. 

"22.  Whoever  shall  affirm,  that  a  justified  man  is 
able  to  persevere  in  righteousness  received  without  the 
special  help  of  God;  or  with  that  help  he  cannot:  let 
him  be  accursed. 

"  23.  Whoever  shall  affirm,  that  a  man  once  justi- 
fied cannot  fall  into  sin  any  more,  nor  lose  grace,  and 
therefore  that  he  who  falls  into  sin  never  was  truly  jus- 
tified ;  or,  on  the  other  hand,  that  he  is  able,  all  his  life 
long,  to  avoid  all  sins,  even  such  as  are  venial,  and  that 
without  a  special  privilege  from  God,  such  as  the 
church  believes  was  granted  to  the  blessed  Virgin ;  le5 
him  be  accursed, 


J I  LTION. 

"24.  Whoever  9hall  i  BcatioD  i  | 

by  good  wo 

1 

not  condemned,  thai  3  to 

on  :  let  him  be 

11  affiri  lie  righteous  c 

not 
fortheir  brough 

his  1 

nd  iii  v.  nee  of  the 

divin    1  idments  :  lei  him  be  ai 

11  affirm,  that  there  1-  no  mortal 
sin,  infidelity;  or  I  ice  once  received  <      - 

not  11  infidelity,  howe 

gre;tt  and  accursed. 

11  affirm,  that  e  is  lost 

by  sin,  faith  is 
the  faith  w 

edlj  orthathe\i  faith  without  charity 

1  accurs   I. 

Vhoever  who  has  fallen 

aft-  annot  by  tl.  1  :  or 

that  if  he  can,  it  i  or  him  to  r< 

righ  without  the  sacrament  of 

penance,  which  the  holy  Roman  and  universal  church, 
instructed  by  <  Lord  hag 

to  tl  •,  and  taught:  let  him  be  oc- 

cur 

■    W      ever  shall  affirm,  that  when  the  grace  of 
justification  is  received,  t!  tee  of  the  penii 

0  forgiven,  and  thi  eternal  puni     - 

ment  reversed,  that  tl  0  temporal  pun 

ment  to  be  efore  1      antral       mto  th 

.  in  this  •»  1  the 

sta-..  tory    lei  him  be  a<  cursed.' 7 

W  man 

•     II  •  matter  for  the  priests,  intoxicated  by  1I10 

1  I 


110  JUSTIFICATION. 

sins,  if  he  performs  good  works  witfta  view  to  the  ever- 
lasting reward  :  let  him  be  accursed. 

"32.  Whoever  shall  affirm,  that  the  good  works  of  a 
justified  man  are  in  such  sense  the  gifts  of  God,  that 
they  are  not  also  his  worthy  merits  ;  or  that  he,  being 
justified  by  his  good  works,  which  are  wrought  hy  him 
through  the  grace  of  God,  and  the  merits  of  Jesus  Christ, 
of  whom  he  is  a  living  member,  does  not  really  deserve 
increase  of  grace,  eternal  life,  the  enjoyment  of  that 
eternal  life  if  he  dies  in  a  state  of  grace,  and  even  an 
increase  of  glory  :  let  him  be  accursed.5  3 

"  33.  Whoever  shall  affirm,  that  the  Catholic  doc- 
trine of  justification,  as  stated  by  the  holy  council  in 
the  present  decree  does  in  respect  derogate  from  the 
glory  of  God  and  the  merits  of  Jesus  Christ  our  Lord; 
or  that  the  truth  of  our  faith  is  not  thereby  clearly  ex- 
plained, and  the  glory  of  God  and  of  Christ  Jesus  pro> 
moted:  let  him  be  accursed." s  9 

devilish  security  they  enjoyed,  to  invoke  temporal  punishments — 
men  who  regard  nothing  as  a  crime  except  murder — in  whose  eyes 
whoring  is  a  slight  offence  and  the  indulgence  of  vilest  lusts, 
virtuous  practices  deserving  of  praise — who  look  upon  every  se- 
cret sin  against  conscience  as  of  no  importance.  But  this  is  not  a 
satisfactory  solution  to  us  who,  as  it  were,  confounded  and  troubled 
after  a  long  examination,  are  compelled  to  cry  out  with  David:  'who 
shall  understand  his  faults.'  " — Calvin.  Antidot.  ut  sup.  p.  253. 

58  "  But  it  will  be  said,  if  the  merits  of  men  are  necessary,  ft 
proves  that  the  merits  of  Christ  are  insufficient.  Not  so.  For  the 
merits  of  men  are  not  required  because  of  the  insufficiency  of  those 
of  Christ,  but  because  of  their  own  very  great  efficacy.  For  th« 
work  of  Christ  hath  not  only  deserved  of  God  that  we  should  obtain 
salvation  ;  but  also  that  we  should  obtain  it  by  our  own  merits." — 
Bellarmin.  de  Justific.  lib.  v.  c.  5. 

"The  Catholic  church  pursues  a  middle  course;  teaching  that 
our  ekicf  hope  and  confidence  must  be  placed  in  God,  yet  some  also 
in  our  own  merits."  Ibid.  c.  7.  In  another  place  Bellarmine  ob- 
serves that  there  is  some  difference  of  sentiment  respecting  the  kind 
of  merit  attached  to  good  works  ;  but  that  according  to  the  "  gene- 
ral" opinionofdivines.it  is  the  merit  of  condignity,  properly  so  call- 
ed. "  Which  opinion,"  he  adds,  "is  certainly  true.  Qua  scntcn- 
tia  vcrissima  est."     Ibid  c.  16. 

59  "  A  well  directed  caution :  that  no  one  may  perceive,  what  none 
can  avoid  perceiving.  At  the  same  time  that  they  almost  deprive 
God  of  all  glory  and  Christ  of  all  honour,  they  pass  the  sentence  of 
excommunication  on  all  who  shall  attempt  to  derogate  from  the  just 
claims  of  either.  As  if  a  man  should  commit  murder  in  the  midst 
of  the  market-place,  in  the  presence  of  a  multitude,  and  should  for- 
bid them  to  believe  what  they  all  saw.    Moreover,  they  make  mani- 


JUSTIFICATION  111 

By  these  decisions  'faith  is  made  void,'  the  !  I 

j         Tesus  Christ  is  transformed  into  a 

tepping  Btone  for  human  merit;    and  men   are 

taught  to  look  rather  tothemselvi  Saviour, 

and  to  rely  on  their  own  doings,  to  the  exclusion  or  at 

Least  the  depreciation  of  his  all-glorious  righteousm 

■  We  are  accounted  ri  before  God,"  says  the 

1  irch  of  England,  only  for  the  merit  of  our  Lord  and 
S  lour  Jesus  Christ  by  faith,  and  not  for  our  own 
works  or  deservings:  wherefore,  that  we  are  justified  by 
faith  only  is  a  most  wholesome  doctrine,  and  very  full 
of  comfort."80  Of  the  importance  of  right  views  of 
this  doctrine  no  well-informed  Protestant  can  entertain 
any  doubt.  Whatever  else  may  be  considered  indifferent 
or  non-essential  this  cannot  be.  It  is  a  foundation- 
principle  ;  error  here  is  fatal.  "VVe  may  be  mistaken  in 
our  views  of  the  external  or  minor  pointsof  Christianity, 
and  yet  be  saved  ;  but  if  we  build  our  hopes  of  ever- 
lasting life  on  any  thing  short  of  the  atonement  of  Christ, 
or  "  go  about  to  establish  our  own  righteousness,"  we 
are  confiding  in  "  refuges  of  lies,"  and  must  expect  to 
'•lie  down  in  sorrow."  "Other  foundation  can  no 
man  lay  than  that  is  laid,  which  is  Christ  Jesus."  1 
Cor.  iii.  1 1. 

The  Apostle  Paul  has  so  clearly  and  fully  explai      I 

subject  in  his  epistles  to  the  Romans  and  the  Ga- 

latians,  that,  one  might  almost  suppose  it  impossible  to 

irehend  him,  an  r  might  lie  the  fate 

of  other  truths,  this  would  be  transmitted,  unimpaired, 

from  one  gi  a  to  another.     Put  there  is  reason  to 

believe  that  the  scriptural  view  of  justification  was  lost 

or  obscured  at  a  v<  ly  period  in  the  history  of  the 

church.     By  the  introduction  of  numerous  ceremonies 

desiastical  observances,  a  scrupuloe  uou 

which  was  held  to  be  meritorious,   the  self-righteous 
principle  was    dady  fed  and   no  gacious 

and  aspiring  priesthood  quickly  perceived  the  advan- 
tage to  be  gained  by  keeping  Up  the  delusion;  anil  at 
gjth,   by  the  jusl  '   of  <  iod,   men  came  to 

:hr>  falsity  of  their  reasoning  from  die  bet,  tint  they  thrrnton 
ntlior*  with  tlif  terrors  of  excommumc  ition  tli.it  thry  may  not  dare 
'perceive what  ther themeelrei  j  be  wrong.'     Calrin. 

Antidot.  ut  sup.  p.  253. 
artirk>. 


H2  JUSTIFICATION. 

"believe  their  own  lie,"  and  the  free  grace  of  God,  the 
imputation  of  the  Redeemer's  righteousness,  and  justifi- 
cation by  faith  in  him,  were  clean  banished  away  from 
the  creed  of  Christendom. 

Such  was  the  state  of  things  in  the  early  part  of  the 
sixteenth  century,  when  the  reformers  entered  on  their 
splendid  career.  Convinced  that  a  right  understanding 
and  hearty  reception  of  this  doctrine  would  ensure  the 
downfall  of  the  whole  fabric  of  self-righteousness  and 
superstition,  they  exerted  themselves  to  the  utmost  in 
explaining  and  defending  it.  It  was  their  favourite  sub- 
ject— that  on  which  they  were  all  agreed,  and  its  vast 
importance  was  deeply  felt  and  constantly  urged.  "  The 
sorarae  and  hole  cause  of  the  writing  of  this  Epistle," 
said  Tyndal,  in  his  "Prologe  to  the  Romayns,"  "  is,  to 
prove  that  a  man  is  justified  by  fayth  onely ;  which 
proposition  whoso  denyeth,  to  him  is  not  onely  this 
Epistle  and  al  that  Paul  wryteth,  but  also  the  hole 
Scripture  so  locked  up,  that  he  shall  never  understand 
it  to  his  souFs  health:'  Luther  observes  of  this  doctrine 
that  <:it  is  the  head  corner-stone  which  supports,  nay, 
gives  existence  and  life  to  the  church  of  God  ;  so  that 
without  it  the  church  cannot  subsist  for  an  hour." — 
He  calls  it  the  "  only  solid  rockP  "  This  christian 
article,"  he  writes,  "  can  never  be  handled  and  incul- 
cated enough.  If  this  doctrine  fall  and  perish,  the 
knowledge  of  every  truth  in  religion  will  fall  and  perish 
with  it.  On  the  contrary,  if  this  do  but  flourish,  all 
good  things  will  also  flourish,  namely,  true  religion,  the 
true  worship  of  God,  the  glory  of  God,  and  a  right 
knowledge  of  every  thing  which  it  becomes  a  Christian 
to  icnow."  ° 1 

That  salvation  is  entirely  owing  to  divine  grace,  and 
that  the  sinner  is  justified  when  he  believes  the  gospel, 
are  truths  written  as  with  a  sunbeam  in  the  Inspired  Vo- 
lume. But  they  are  so  opposed  to  the  whole  system  of 
popery  that  none  can  be  surprised  at  the  earnestness 
with  which  the  prelates  and  divines  at  Trent  laboured 
to  dilute  their  meaning  and  explain  them  away.  In 
effecting  this,  they  first  confounded  justification  and 

61  Milner's  Church  history,  vol.  iv.  p.  515.  Scott's  Continuation 
of  Milner,  vol.  i.  p.  527. 


JUSTIFICATION.  113 

and  by  making  the  former  include  the 
latter  (which  they  well  knew  their  adversaries  would 
deny)  supposed  that  they  had  provided  a  ready  and 
iver  to  those  who  held  that  man  is  justified 
byfaith  only.  This  disingenuous  artifice  can  deceive 
no  one.  Protestants  never  maintained  the  absurd  po- 
sition, that  we  are  sanctified  by  faith  only;  but  they 
distinguish  between  things  that  differ.  Justification  is 
the  foundation  ;  sanctification,  the  building;  in  the  for- 
mer the  rebel  is  pardoned  and  reconciled;  the  latter  is 
the  obedience  of  a  loyal  subject: — "by  grace  ye  are 
saved,  thro  »        the  one;  the  other  is 

thus  described — "we  are  his  workmanship,  created  in 
Christ  Jesus  unto  good  works,  which  God  hath  before 
Lined,  thai  uld  walk  in  them"02 

N  '  '  council  taughl  the  necessity  of  "disposi- 
tions" and  "preparations,"  holding  that  they  constitute 
a  fitness  for  the  favour  of  God;  among  these  "disposi- 
tions," faith  is  but  one  out  of  seven,  and  faith,  accord- 
ing to  Roman  Catholic  doctrine,  is  believing  God  and 
the  Church.  Still  further  to  "darken  counsel,"  they 
connected  justification  with  baptism,  whether  in  the  case 
of  an  infant  or  an  adult  Is  an  individual  distressed  on 
account  of  si  1?  If  he  was  baptized  in  infancy,  he  is 
told  that  he  was  then  justified,  and  that  penance  is  now 
the  path  to  peace,  the  "second  plank  after  shipwreck." 
If  he  was  not  baptized  in  infancy,  as  soon  as  that  or- 
din  administered  he  is  a  sured  that  he  is  safe. — 

1  le  is  not  hidden  tn  Look  to  the  cross  of  Christ ;  nothing 
is  said  of  the  "blood  that  cleanseth  from  all  sin:"  he 
has  been  washed  in  the"laverof  regeneration;"  the 
"instrumental  cause"  of  justification,  and  with  this  he 
is  to  be  ed,     1  [ere  is  no  room  for  the  Apostolicdc- 

claration,  "Being  justified  by  faith,  we  have  peace  with 
God  through  our  Lord   Jesus  Christ:"03  it  is  shut  out 
ther. 

The  consummation  of  impiety  is  the  doctrine  of  hu- 
man merit,  so  ••xpln-irly  and  .-ha:  t  forth.  Our 
blessed  Saviour  said,  "When  ye  shall  have  done  all 
those  things  which  are  commanded  you,  say,  We  are 
unprofitable  servants  ;  we  have  done  that  which  was  our 

C2  Epho*  ii.  8—10.  63 Bom.  v.  i. 

[0' 


114  JUSTIFICATION. 

duty  to  do." 6  *  The  glorified  spirits  in  heaven,  the  con- 
fes  Drs  ami  martyrs  of  the  church,  have  "  washed  their 
robes  and  made  them  white  in  the  blood  of  the  Lamb, 
therefore  are  they  before  the  throne  of  God."65  Such 
is  the  language  of  Holy  Writ.  In  direct  opposition  to 
this,  the  council  of  Trent  declares,  and  Roman  Catho- 
lics believe,  that  the  good  works  of  the  justified  man 
"  really  deserve  increase  of  grace,  and  eternal  life!" 

The  effect  of  these  sentiments  on  the  mind,  and  the 
influence  it  is  intended  they  should  exert,  may  be  ascer- 
tained by  a  reference  to  the  manner  in  which  they  are 
interwoven  with  the  benevolent  efforts  and  devotional 
exercises  of  Roman  Catholics. 

One  specimen  of  the  former  will  suffice.  An  insti- 
tution exists,  called  the  "  London  Mission  Fund,"  es- 
tablished "  for  the  purpose  of  providing  funds  for  the 
education  of  Pastors  for  the  mission,  and  also  to  assist 
in  the  erection  of  chapels,  or  any  work  that  might  pro- 
mote the  interests  of  religion."  Liberality  is  thus  re- 
commended and  urged ; — "  Each  person  becoming  a 
member  enjoys  the  benefit  of  having  the  holy  sacrifice 
offered  up  for  him  the  first  Sunday  in  every  month  at 
Virginia-street  chapel  ;  and  he  also  participates  in  the 
benefit  of  four  masses,  that  are  celebrated  every  week  in 
the  Bishop's  College  for  its  members  and  benefactors. — 
Such  are  the  advantages,  and  such  are  the  objects  that 
are  aimed  at  by  this  institution  ;  objects  that  should  in- 
duce every  Catholic  who  is  sincerely  attached  to  the  faith 
of  his  ancestors,  to  seize  with  gladness  this  opportunity 
of  propitiating  the  favour  of  the  Almighty,  and  laying 
up  for  himself  immortal  treasures  in  heave /i." 6  6 

The  following  extracts  are  taken  from  Challoner's 
"  Garden  of  the  Soul."  A  "  Morning  Prayer"  contains 
these  expressions  :  "  1  desire  by  thy  grace  to  make  satis- 
faction for  my  sins  by  worthy  fruits  of  penance ;  and  I 
will  willingly  accept  from  thy  hands  whatever  pains, 
crosses,  or  sufferings  I  shall  meet  with  during  the  re- 
mainder of  my  life,  or  at  my  death,  as  just  punishments 
of  my  iniquities ;  begging  that  they  may  be  united  to 
the  sufferings  and  death  of  my  Redeemer,  and  sanctified 

64  Luke  xvii.  10.  65  Rev.  vii.  14,  15. 

66  Laity's  Directory,  1830,  p.  4. 


jr.- 1  n  n  atiov.  J  |5 

■  ion,  in  v.  e  for  mercy, 

and  II.  ' 'II  iw 

For  eternity,  and 

|    lllm  ll    We    III 'I  II 

1  p.  201       l    ■  thus  in- 

stru  Id  accept  of  all  your  pains 

i  with  the  -our 

ir  Ji  in  deduction  of  the  punishment 

On  1  mo  corn- 

required:  their  design  and  tendency  are  suffi- 
tly  apparent. 

pecimens  of  the  prayers  prescribed  in 

thee,  < » 

itable  to  thee,  that  by  atoning  for  our  sins, 

ke  ua  worthy  of  thy  grace,  and  bring 

og effects  of  thj  ise."   "Receive, 

<  •  I  eechtln  i  of  the  faithful,  to- 

se  oblations:  that  by  these  duties  of  piety 

obtain  eternal  life." ° 7 — "0  God,  who  by  in- 

miracles  bust  honoured  blessed  Nicholas,  the 

i  thee,  that  by  his  merits  ■ 

e  may  be  delivered  from  eternal  flames."88 

— ••'  '  (  tod,  wl  I  to  send  blessed  Patrick, 

I  confessor,   to  preach  thy  glory  to  the 

that  by  i  we 

led  to  keep  thy  com- 

-   _■•( )  ( ;,„i.  v,':  tedthebL 

om; 
it  that  lss  from 

"  — ■■  0  Go  I.  \  ant- 

' 

tartyr  and  bishop;  we  humbly  beseech 
that,  i  from 

to  virtu.-,  and  fromthe  prison  oft]  i  to  aneter- 

im." " ' 

■  him  the  sentiments  of  the 
i«'  I     tholicchur<  f  justification; 

and  -  ments, 

n  Missal  for  i  '  aity,  pp.  61,  337. 

'I  [bid.  p.  56 

71  [bid    p    614.     T              Dr.  Milner  nidof  bishop  P 

unizerst  ts  half his  merit  hi  the  sight 

;  i. 


116  JUSTIFICATION, 

and  their  practical  tendency  and  effect.  The  conclu- 
sion is  necessarily  this — that  he  who  thoroughly  receives 
the  Romish  system,  and  imbibes  its  spirit,  is  an  enemy 
to  the  "righteousness  of  God,  which  is  by  faith;"  he  is 
instructed  either  to  overlook  the  finished  work  of  the  Sav- 
iour, or  to  use  it  simply  as  the  passport  for  his  own 
doings,  his  fasts,  his  alms,  his  penance;  and  his  practi- 
cal reliance  for  eternal  life  is  partly  on  his  own  merits, 
and  partly  on  the  merits  of  those  saints  whose  aid  he  is 
taught  to  implore.  We  know  that  Roman  Catholic  ad- 
vocates attempt  to  represent  the  dogmas  of  their  church 
as  far  less  exceptionable  than  has  been  now  stated,  and 
would  refuse  to  admit  some  of  our  Protestant  infer- 
ences: but  with  their  theories  and  unauthorized  "decla- 
rations" we  have  nothing  to  do ;  we  have  gone  to  the 
highest  authority  for  our  information,  and  we  challenge 
them  to  disprove  our  statements  if  they  can. 

That  such  an  exposition  of  the  doctrine  as  the  decree 
passed  at  Trent  contains,  should  satisfy  the  Protestants, 
was  neither  intended  nor  expected.  The  bold  avowal 
of  human  merit — the  implied  undervaluing  of  the  Sav- 
iour's righteousness ;  the  severe  and  uncompromising 
denunciation  of  truths  which  they  had  long  held  dear, 
convinced  the  reformers  that  their  censures  of  the  Ro- 
man Catholic  system  were  amply  vindicated,  and 
strengthened  their  attachment  to  those  doctrines  by  the 
profession  of  which  they  were  distinguished  from  their 
opponents — especially  justification  by  faith — ariiculus 
stantisvel  radentis  ecclesic?.12 

The  canons  and  anathemas,  it  must  be  confessed, 

72  "  Thus,  indeed,  they  begin'with  saying,  that  they  can  be  desi- 
rous of  nothing  but  the  honour  of  Christ:  but  the  truth  is,  they  leave 
him  but  little  of  all  which  properly  belongs  to  him.  In  fact,  their  de- 
finition embraces  nothing  but  the  trite  dogma  of  the  schools,  men 
are  to  be  justified  partly  by  the  grace  of  God  and  partly  by  their  own 
works :  this  is  done  that  they  may  appear  a  little  more  within  bounds 
than  Pelagius."  Calvin.  Antidot.  ut  sup.  p.  259. 

Melancthon  uses  much  stronger  language : — "  There  is  an  article 
published  by  the  synod  of  Trent  respecting  the  righteousness  of  faith, 
which,  in  an  audacious  and  impious  manner  condemns  the  words 
of  the  Apostle  heard  in  your  churches." — And  again,  "  Let  us  trust 
to  the  assertions  of  God,  and  not  listen  to  the  decree  of  the  council  of 
Trent,  which  compels  men  to  doubt  after  the  manner  of  the  disci- 
ples of  Pyrrhus,"     Epistolse,  pp.  556, 571.     Ed.  Lond.  1692. 


Jl  •  riOKT;  1  17 

ntly  iii" 

itit 
and 

led 

t  by 

I  in  a  wi  ture 

i  tire 

i  state :  the 

■  ir  of  th  Lndn  w  Ve- 

iblished  voluminous  "Commentaries"  on  the 

in  the  course  of  which  many  of 

Sot.  i  their  works 

he  council:  in  support  of  their  conflicting  notions 

:i.  in  preparing 
wh  concerned,  ami  yet  inter- 

eh  in  favour  of  his  own  scheme! 
'  S         Croce  sided  with  Catharin ;   De  Monte 

prof  L73      Where  was  the  hoasted  in- 

fallibility of  the  churc 

ecree  the  fathers  were  nearly 
unanimous.'' J     J)  it  when  their  votes  were  required  for 
ree  of  reformation,  there  was  such  difference 
!  opposition  of  sentiment,  such  confusion  and  uproar, 
that  thi  .    without  pass- 

Li    r  undergoii  [uent    revision 

to  be  pub- 
session.75      The  prin- 
I  to  residence.    Patriar         \  rch- 

in  their 

dieted  by  the   an- 

fourth 

73Sarj  '..  Pallav.lib.  Tiii.c.  19.  b.16.  Du  Pin,  cent.  xm. 

5. 
One  pre!  ilize  his  zeal  in  an  extra- 

I   -•      I  of  contenting  himself  with  tl rdinaiy 

expression  of  assent,  he  wr  "  I.  archbishop  of  Tnria,  rene- 

H-tiiic:iti,,n :  and 

G    I  alw  ays  think 

\  |  :  Trent 

i  Tbii  I 

I     Plat,  ui.  1  l 


118  JUSTIFICATION. 

part  of  the  year's  revenue  might  be  confiscated;  if 
twelve  months,  one-half;  and  they  were  further  enjoin- 
ed to  enforce  residence  on  the  lower  orders  of  the  cler- 
gy. But  "just  and  reasonable  causes"  of  absence  were 
excepted;  and  indulgences  and  dispensations  remained 
in  full  force,  so  that  provision  was  made  for  the  dis- 
charge of  the  official  duties  of  the  absentee.  Ample 
gcope  was  thus  afforded  for  evasion  of  the  decree, 
and  it  was  found  necessary  to  recur  to  the  subject  again 
in  subsequent  sessions. 


119 


CHAPTER  Vt. 


THE    BAC  R  A  M  EN  TS. —  B  A  IT  I  s  M . — CONFIRM  ATI  ON'- 

Discussions  mi  tin1  doctrine  of  the  Sacraments,  and  on  baptism  and 
confirmation — Debates  on  pluralities — Memorial  presented  by  the 
Spanish  bishops — Seven  i  h  Sesmon —  Decree  on  the  sacraments, 
and  on  baptism  an  1  confirmation— also  on  reform,  chiefly  plurali- 
ties— [nfections  fei  er  at  Trent— Resolution  tal.cn  to  transfer  the 
(  micil  10  Bologna — Eigh  i  a  Snssion — The  Spanish  bishops  re- 
rose  to  leave  Trent — Observations  on  the  transfer — Indignation 
of  tin-  Emperor — Proceedings  at  Bologna — Ninth  ami  Tenth 
Sessions — Diel  of  Angsbnrg — Submission  of  the  Protestants 
procured — The  Pope  refuses  to  restore  the  Council  to  Trent 
— The  Emperor  protests  against  it — The  interim — Suspension  of 
the  Council — Death  of  tin-  Pope. 

\  r  the  first  general  congregation  held  after  the  sixth 
ion,  it  was  resolved  that  the  subject  of  the  sacra- 
its  should  be  next  considered,  and  in  connexion  with 
it  the  question  of  episcopal  resilience,   chiefly  with  a 
view  to  the  reformation  of  those  abuses  b y  which  it  was 
hindered.    These  subjects  were  committed  to  two  sepa- 
congregations :  doctrine  was  discussed  by  the  di- 
vin<  phne  by  the  doctors  of  the  canon  law:  over 

the  fora       S  nta  Croce  presided,  and   Do  Monte  over 
the  latter. 

The  fathers  were  pretty  generally  agreed  respecting 
the  number  of  the  sacraments.  It  was  held  that  they 
re  neither  more  nor  fewer  than  seven,  viz.  baptism, 
confirmation,  the  euchari  t,  penance,  extreme  unction, 
orders,  and  matrimony.  In  support  of  this  number, 
ling  better  could  be  adduced  than  tradition  and  fan- 
i  ;78  for  though  it  was  endeavoured  to  be 

proved  that  all  the  sev  .  iments  were  instituted  by 

TO  It  waa  argued,  for  instance,  that  seven  is  a  perfect  nnmbcr; 
since  there  u  in  tfaewei  k,  seven  excellent  virtues,  se- 

ven deadly  sins,  seven- planets,  &c  3afpi,L  d.8.86.  Svchoogetf 

reasoning  was  irresistible ! 


120  THE    SACRAMENTS. 

the  authority  of  Jesus  Christ,  it  is  perfectly  obvious  that 
the  record  of  the  institution  is  not  to  be  found  in  the  New- 
Testament. 

There  was  also  an  entire  unanimity  in  the  condem- 
nation of  the  reformers,  for  denying  that  the  sacraments 
confer  grace.  But  they  were  not  united  in  their  expo- 
sitions of  the  manner  in  which  this  effect  is  produced. 
The  divines  generally  maintained  that  grace  is  acquired 
in  two  ways  : — it  may  flow  from  the  good  disposition  of 
the  recipient — this  is  grace  ex  op  ere  operantis:  or  it  may 
be  produced  by  a  supposed  virtue  in  the  sacrament  it- 
self, as  baptism  bestows  grace  on  infants  and  idiots,  and 
extreme  unction  on  the  unconscious  sick  and  dying — 
this  is  grace  ex  op  ere  operato.  Here  the  Dominicans 
and  Franciscans  differed  widely  in  their  explanations. 
The  former  asserted  that  the  sacraments  possess  in 
themselves  an  efficacious  power,  producing  in  the  soul 
a  disposition  to  receive  grace,  and  that  they  contain 
grace  as  the  effect  is  contained  in  the  cause.  The  latter 
denied  this  efficacious  power,  and  held  that  the  virtue  of 
the  sacraments  consists  solely  in  the  promise  of  God  to 
confer  grace  when  they  are  administered,  and  conse- 
quently that  grace  does  not  flow  from  any  actual  energy 
in  the  sacrament  itself  but  from  the  promise  of  God, 
who  has  connected  both  together.  Long  and  angry 
disputations  resulted:  each  party  charged  the  other 
with  heresy,  and  the  legates  were  compelled  to  seek  the 
interference  of  the  Pope,  to  curb  the  violence  of  the 
monks,  and  restrain  their  ungovernable  fury. 

Baptism,  confirmation,  and  orders,  are  supposed  by 
the  Romish  church  to  produce  a  peculiar  and  indelible 
effect  on  the  party,  called  the  impression  of  a  character. 
The  divines  at  Trent  were  divided  on  this  subject:  whe- 
ther to  call  it  a  spiritual  power,  a  habit,  a  disposition,  a 
relation,  or  a  quality,  they  could  not  agree ;  nor  were 
they  unanimous  respecting  its  seat,  some  placing  it  in 
the  essence  of  the  soul,  some  in  the  mind,  others  in  the 
will,  and  a  fourth  class  in  the  hands  and  tongue.  Je- 
rome Oleaster  thought  that  the  sacraments  impart  a 
twofold  spiritual  quality,  the  one  termed  a  "character," 
and  the  other  an  "ornament;"  the  first  being  indelible, 
the  second,  not;  that  the  sacraments  which  confer  the 
first  are  never  to  be  repeated,  but  that  the  rest  are  to  be 


BAPTISM CONFIRMATION.  [21 

resorted  to  again  when  t ho  effect  is  lost,  in  order  to  its 
recovery. 7  7 

Much  was  said  respecting  the  intention  of  (he  mi- 
nister from  whom  a  Bacrament  is  I.  It 
generally  thought  that  the  validity  of  the  sacrament 
depends  on  that  intention  being  rightly  directed,  in 
default  of  which  the  ceremony  is  null,  and  all  its  pre* 
sumed  benefits  Lost  Ambrose  Catharin  laboured  hard 
to  procure  some  modification  of  this  sentiment.  He 
dwelt  on  the  pernicious  consequences  that  must  ensue 
if  the  decn  so  constructed.  A  priest  might  be 
an  infidel  or  a  hypocrite:  in  such  a  corrupt  age,  it  was 
to  1-  there  were  many  of  that  d<  scription.  These 
individuals  would  mean  nothing  less  in  the  administra- 
tion of  the  sacraments  than  what  the  church  intern 
and  would  commonly  administer  them  with  secret  deri- 
sion and  contempt.  But  if  the  inward  intention  of  the 
st  were  essential,  how  sad  must  be  the  condition  of 
those  who  had  received  baptism,  absolution,  extreme 
unction.  &c.  from  an  ungodly  administrator,  and  who 
must  be  deemed  to  be  in  an  unchristian ised  state!  He 
therefore  thought  it  should  be  sufficient  if  the  forms  pre- 
scribed by  the  church  were  duly  observed,  what' 
might  be  the  intention  of  the  priest;  but  the  majority 
were  of  a  different  mind.78 

As  it  was  soon  found  impracticable  to  comprise  the 
whole  of  the  sacraments  in  i  itwasdecided 

that  only  b  and  confirmation  should  be  then  dis- 

•  I.  There  was  scarcely  any  division  of  sentiment 
on  these  topics.79  When  the  debates  had  finished, 
canons  were  prepai  ted  with  anathemas,  as  in  the 

preceding  session,  and  bo   dexterously  formed,  by  the 
use  of  general  and  vague  expressions,  as  to  include  the 


-  irpi.  ut  sup.  I    - 

"8  ^arpi,  ut  sup.      I'aliav.  I.  ix.  C.  C.  s.   1. 

"    i    .     .  etan,  writing  on  baptism,  had  supposed  thai  infanta 

flying  in  the  birth  might  be  saved  if  a  benediction  in  the  name  of  the 
Trinity  was  pronounced  upon  them,  baptism  in  »ach  cases  being 
plainly  impossible.     It  was  not  thought  i  j  to  condemn  this 

notion.     Net  -     ontaining  it  was  afterwards  or- 

dered  to  be  expanged  bj  Pope  P  \  The  infallible  Pope  de- 
tected heresy  when  the  infallible coanci]  had  not  discerned  it  !  I'al- 
iav. ut  sup.  c.  8.  t.  1 — & 

11 


122  THE    SACRAMENTS. 

several  varieties  of  Roman  Catholic  opinion,  and  con- 
demn none  but  Protestants.  All  parties  were  satisfied 
with  the  manner  in  which  this  part  of  the  decree  was 
executed  ;  but  when  a  similar  attempt  was  made  in  pre- 
paring explanatory  chapters,  as  on  justification,  there 
was  so  much  difficulty  in  combining  opposite  sentiments, 
that  the  project  was  abandoned,  and  canons  only  were 
published. 

While  the  divines  were  employed  in  their  theological 
discussions,  the  canonists  were  equally  busy  in  prepar- 
ing the  decree  of  reformation.  But  it  was  impossible 
to  meet  the  views  and  wishes  of  all  the  prelates,  espe- 
cially the  Spaniards,  who  had  determined  to  make  a 
bold  stand  against  the  usurpations  of  the  Pope,  and  to 
put  a  stop,  if  possible,  to  the  aggrandizement  of  the 
regulars.  In  addition  to  their  just  complaints  on  this 
head,  the  scandalous  intrigues  and  rapacious  exactions 
of  the  court  of  Rome  gave  great  and  general  offence. 
Almost  any  thing  could  be  accomplished  by  money  and 
influence  ;  and  the  decrees  and  canons  of  ancient  coun- 
cils were  unceremoniously  set  aside,  when  some  needy 
favourite  or  busy  tool  of  the  papacy  was  to  be  enriched. 

These  evils  were  attacked  with  much  vigour.  The 
prelates  revived  the  discussion  of  the  divine  right  of 
residence,  which,  if  it  were  once  determined  and  de- 
clared, would  destroy  most  of  the  alleged  abuses.  But 
here  they  were  treading  on  forbidden  ground.  They  had 
touched  the  Pope's  prerogative  ;  and  De  Monte  told 
them,  with  an  angry  and  haughty  air,  that  they  must 
not  presume  to  meddle  with  this  subject :  such  was  the 
will  of  the  Pontiff,  and  he  must  be  obeyed.  Besides, 
too  severe  a  reformation  would  not  suit  the  times  ;  they 
must  consider  what  was  possible,  as  well  as  what  was 
proper. 8  ° 

It  was  agreed  that  their  attention,  should  be  princi- 
pally confined  to  the  abuses  arising  out  of  pluralities. 
The  disease  was  universally  acknowledged  ;81  every 
one  was  ready  to  prescribe  for  it,  and  each  thought  his 
own  remedy  the  best.  While  some  wished  all  pluralities 
to  be  declared  unlawful,  others  thought  it  sufficient  to 

80  Sarpi,  s.  84.    Pallav.  1.  ix.  c.  1.  s.  10. 

81  Thirty  or  forty  benefices  vvere  sometimes  enjoyed  by  one  person ! 


. !  rl8M  —  CONFIR  MA  riON.  123 

quash  such  dis]  amendams,  and  unions  for 

I  on  co  s  of 

The  bish  •  de- 

■  law, 
I  only  legisl  the 

future.     Tl  ose  v.  divine  i 

■  unlawful..  pluralities  in  the  same 

sense:  their  opponents  regarded  it  us  a  question  of  cc- 

iiastical  right  only.     The  hishop  of  Astorga  hop.  I. 

•  (Hirer  on  some  points,  they 

Id  at  1  rohibiting  commendams  and 

unions  for  life,  whi  as  the  fruits  of  ava- 

I  that  it  would  be  shameful  to 
But  the  Etal  ops, 

■  to  any 
thin  d  and  moderate  reform.89 

ing  that  their  wishes  were  either  resisted  or 
evadi  Spanish  prelates  held  a  private  meeting  at 

the  close  of  one  of  the  congregations,  and  determined  to 
present  in  writing  a  full  and  formal  statementof  all  their 
demands.     Wl  .  d  the  document,83 

they  I.     In  a  letter  to  the  I' 

inclosing  tl  told  his  holiness  that  the  bi- 

ler  ever.  y  spoke 

cardinals  with  litt]  I  to 

ins;  that  he  himself  intended  only  to  amuse  the 

vain  h  of  accomplishing  a  tho- 

■  would  soon  1  difficult 

in  then  y  as  they  had  be  r,un  to  ; 

rith  the  cardinals. 

itisfaction  with  the 

I  leaving  it  to  them  to 

i  v  judg(  d  best 

would 

tl  I'    M         tnaintai 
pinion  with  so  much  warmth,  that  his 


Sarpi,  b.  --. 

:hn|i  bishops  demanded  the  unequivocal  declaration  of 
the  di\  ine  n  ;hl  of  resident  e,  and  that  the  -  ime  should  be  •  * i •  t "•  - 
on  all  ecclesi  sties,  from  cardinals  to  the  lowest  rani. — the  ntter 
abolition  of  pluralities — andthi  .    *  ipensal      -and 

union*  fi>r  lit". 


124  THE    SACRAMENTS. 

colleague  yielded,  and  the  decree  was  prepared  accord- 
ingly. 8  4 

The  legates  had  inserted  in  the  prologue  the  follow- 
ing clause:  "  saving  in  all  things  the  authority  of  the 
apostolic  see."  This  plainly  nullified  the  whole,  since 
it  would  be  worse  than  useless  to  issue  enactments  which 
the  Pope  might  afterwards  dispense  with  by  a  stroke  of 
his  pen.  Nevertheless,  though  vigorously  opposed  by 
the  reforming  party,  the  clause  was  suffered  to  remain. 
Various  attempts  were  made  to  procure  a  more  exten- 
sive reform  than  the  decree  contemplated,  but  they  were 
entirely  ineffectual.  Some  were  afraid  to  speak  their 
minds  freely ;  some  were  gained  by  flattery,  or  cajoled 
by  assurances  that  the  Pope  himself  would  remedy  all 
evils  ;  and  the  decree  was  in  consequence  approved  by 
a  large  majority. 8  5 

The  seventh  session  was  held  March  3.  No  sermon 
was  delivered,  as  the  bishop  of  St.  Marc,  who  had  been 
appointed  to  preach,  was  detained  at  his  lodgings  by  a 
violent  cold,  and  no  one  was  able  to  ascend  the  pulpit 
at  so  short  a  notice.  The  doctrinal  decree  was  divided 
into  three  parts,  of  which  the  first  treated  of  the  sacra- 
ments in  general.     It  is  as  follows  : — 

"  In  order  to  complete  the  exposition  of  the  wholesome 
doctrine  of  justification,  published  in  the  last  session  by 
the  unanimous  consent  of  the  fathers,  it  hath  been 
deemed  proper  to  treat  of  the  holy  sacraments  of  the 
church,  by  which  all  true  righteousness  is  at  first  im- 
parted, then  increased,  and  afterwards  restored,  if  lost. 
For  which  cause  the  sacred,  holy,  oecumenical  and  ge- 
neral Council  of  Trent,  lawfully  assembled,  &c.  abiding 
by  the  doctrine  of  the  sacred  scriptures,  the  tradition  of 
the  apostles,  and  the  uniform  consent  of  other  councils, 
and  of  the  fathers,  hath  resolved  to  frame  and  decree 
these  following  canons,  in  order  to  expel  and  extirpate 
the  errors  and  heresies  respecting  the  most  holy  sacra- 
ments, which  have  appeared  in  these  times — partly 
the  revival  of  heresies  long  ago  condemned  by  our  an- 
cestors— partly  new  inventions — and  have  proved  highly 
detrimental  to  the  purity  of  the  Catholic  church  and  the 
salvation  of  souls.     The  remaining  canons,  necessary  to 

84  Sarpi,  s.  89,  93.  85  Ibid.  s.  94. 


BAPTISM  —  CONFIRMATION.  I2~i 

mpletion  of  the  work,  will  be  published  herfiafter, 
God. 
I    Whoi  11  affirm  th 

of  i:  law  were  not  all  instituted  by  Ji         l  hrist 

our  I .  fewer  than  seven, 

namely,  ba]  confirmation,  the  eucharrst,  penance, 

extreme  unctio  od  matrimony,87  or  that  any 

oft'  oot  truly  and  properly  :  ment:  let  him 

be  a< 

•■  2    W  ill  affirm  that  the  sacraments  of  the 

j  1  v  differ  from  those  of  the  old  law,  in  that 
the.'.  sternal  rites  are  different :  let  him 

' 

.    V.  r  shall  affirm  that  these  seven   sacra- 

ments are  in  such  sense  equal,88  that  no  one  of  them  is 

i  ition  com"s  from  God  ;  the  sacraments  are  the  won- 

derful instruments  of  justification;  one,  and  the  same  God  in  Christ 
must,  therefore,  be  the  author  of  justification  and  of  the  sacraments. 
X  mtain  a  power  and  efficacy  which 

i  the  inmost  recesses  of  the  soul  ;   and  as  <  }od  alone  has  power 
actuary  of  the  heart,  be  alone,  through  Christ,  is 
manifestly  the  author  of  the  sacraments."  Catechism,  p.  1 19. 

nents  then  of  the  Catholic  church  ar.'  sevi 
proved  from  Scripture,  from  the  unbroken  tradition  of  the  fathers, 
and  from  the  authoritative  definitions  of  councils.  Why  they  are 
neither  more  nor  less,  may  be  -hown,  at  least  with  some  degree  of 
.,•11  from  the  analogy  that  exists  between  natural  and 
spiritual  life.     In  order  irve  existence,  and  to  con- 

tribute t,.  bis  own  and  the  public  good,  seven  things  seem  necessa- 
i— to  be  horn,  t"  grow,  to  be  nurtured,  to  he  cured  wlun 
when  weak  to  be  .    u  ned,  as  far  as  regards  the  public 

ated  with  authority  to  govern,  and 
gnallj  If  and  bis  species  by  legitimate  offspring. 

\  a,  as  all  these  things  obviously  are,  to  that  life  by  \\  hich 

tl,,.  goal  i .  id,  « ■■  d  a  them  a  rea«  count  lor 

ti,-'  numberof  the  sacraments."    The  w  titers  proceed  to  show  that 
n  again;  by  confirmation  we  grow;  by  the 
eucharist,  are  nurtured    t       I         bism,  p.  147. 

-.  it  is  true  an  admirable 

:  ;    but  it  is  well  V  remark,  that 

;ill  are  not  ol  rignifi- 

Amongsl  them  ofparamounl  ne- 

.' 
B  di{  nity  of  the 

.  for  holiness,  and  for  the  num- 
dnentlv  superior  to  all  the 

11' 


126  THE    SACRAMENTS. 

in  any  respect  more  honourable  than  another :  let  him 
be  accursed. 

"4.  Whoever  shall  affirm  that  the  sacraments  of  the 
new  law  are  not  necessary  to  salvation,  but  superfluous; 
or  that  men  may  obtain  the  grace  of  justification  by 
faith  only,  without  these  sacraments  (although  it  is 
granted  that  they  are  not  all  necessary  to  every  indiv- 
dual:)89   let  him  be  accursed. 

"  5.  Whoever  shall  affirm  that  the  sacraments  were 
instituted  solely  for  the  purpose  of  strengthening  our 
faith  :  let  him  be  accursed. 

"6.  Whoever  shall  affirm  that  the  sacraments  of  the 
new  law  do  not  contain  the  grace  which  they  signify  j 
or  that  they  do  not  confer  that  grace  on  those  who  place 
no  obstacle  in  its  way ;  as  if  they  were  only  the  external 
signs  of  grace  or  righteousness  received  by  faith,  and 
marks  of  Christian  profession,  whereby  the  faithful  are 
distinguished  from  unbelievers:90  let  him  be  accursed. 

"  7.  Whoever  shall  affirm  that  grace  is  not  always 
conferred  by  these  sacraments,  and  upon  all  persons,  as 
far  as  God  is  concerned,  if  they  be  rightly  received  ;  but 
that  it  is  only  bestowed  sometimes,  and  on  some  per- 
sons :  let  him  be  accursed. 

"  8.  Whoever  shall  affirm  that  grace  is  not  conferred 
by  these  sacraments  of  the  new  law,  by  their  own 
power  [ex  opera  opcrato ;]  but  that  faith  in  the  divine 
promise  is  all  that  is  necessary  to  obtain  grace :  let  him 
be  accursed. 

"  9.  Whoever  shall  affirm  that  a  character,  that  is,  a 
certain  spiritual  and  indelible  mark,  is  not  impressed  on 
the  soul  by  the  three  sacraments  of  baptism,  confirma- 

89  Orders,  for  instance,  are  peculiar  to  the  priesthood. 

90  "  They  [the  sacraments]  possess  an  admirable  and  unfailing 
virtue  to  cure  our  spiritual  maladies,  and  communicate  to  us  the  in- 
exhaustible riches  of  the  passion  of  our  Lord." — "  The  principal 
effects  of  the  sacraments  are  two.  sanctifying  grace,  and  the  charac- 
ter which  they  impress."  Of  the  former,  it  is  observed, "  how  so  great 
and  so  admirable  an  effect  is  produced  by  the  sacraments,  that,  to 
use  the  words  of  St.  Augustine,  water  cleanses  the  body  and  reach- 
es the  heart;"  this,  indeed,  the  mind  of  man,  aided  by  the  light  of 
reason  alone,  is  unequal  to  comprehend.  It  ought  to  be  an  establish- 
ed law,  that  nothing  sensible  can,  of  its  own  nature,  reach  the  soul ; 
but  we  know  by  the  light  of  faith,  that  in  the  sacraments  exists  the 
power  of  the  Omnipotent,  effectuating  that  which  the  elements  cannot 
of  themselves  accomplish."'    Catechism,  p.  152,  155. 


BAPTISM — CONFRIMATIOV  1*27 

tion,  and  orders;  for  which  reason  they  cannot  be  rc- 
pe  ited  ° '   lei  him  be  accursed. 

••10.  Who  tali  affirm  thai  all  Christians  have 

power  to  preach  the  word  and  administer  all  the  sacra- 
ments: let  him  be  accursed. 

"  11.  Whoever  shall  affirm  that  when  ministers  per- 
form and  confer  a  sacrament,  it.  is  not  necessary  that 
they  should  at  Least  have  the  intention  to  do  what  the 
church  does:92    let  him  be  accursed. 

"  12.  Whoever  shall  affirm  that  a  minister  who  is  in 
n  state  of  mortal  sin,  does  not  perform  or  confer  a  sacra- 
ment, although  he  observes  every  thing  that  is  essential 
to  the  performance  and  bestowment  thereof:  let  him  be 
accurs 

"  13.  Whoever  shall  affirm  that  the  received  and  ap- 
proved rites  of  the  Catholic  Church,  commonly  used  in 
the  solemn  administration  of  the  sacraments,  may  be 
despised,  or  omitted,  without  sin.  by  the  minister,  at  his 
pleasure;  or  that  any  pastor  of  a  church  may  change 
them  for  others :  let  him  be  accursed." 

It  will  bo  seen  that  the  decree  contains  no  definition 
of  a  sacrament.      This   deficiency  is  supplied  in  the 

ft  "When  tlir  apostle  Bays,  'God  has  anointed  as,  who  hath 
also  sealed  us,  and  given  the  pledge  of  the  Spirit  in  mir  hearts,' be 

clearly  designates'  bj  the  word  '  sealed,'  tliis  sacra ntal  character, 

the  propertj  of  which  is  to  impress  a  seal  and  mark  on  the  soul.  This 
character  is.  as  it  were,  a  disuncth  e  and  ind  slible  impression  stamp- 
ed on  the  soul.".  ..  .It  n has  a  twofold  effect;  i:  qualifies  us  to  re- 
ceive or  perform  something  sacred,  and  distinguishes  us  one  from 
another."  Catechism,  p.  154.  Calvin  says  of  it,  "It  is  more  like 
the  incantations  of  a  magician  than  the  sound  doctrines  of  an  Apos- 
tle."    Antidot.  p.  257. 

H  •  Representing,  as  he  does,  in  the  discharge  of  his  sacred  func- 
tions, not  Ins  own.  hut  the  person  of  Christ,  the  minister  of  the 
sacraments,  be  he  good  or  bad.  validly  consecrates  and  confers  the 
■  ht  meats,  provided  he  make  use  of  the  matter  and  form  instituted 
by  Christ,  and  also  observed  in  the  Catholic  church,  and  intends 
to  do  what  the  church  does  in  then  administration.'1  Catechi 
p.  ISO. 

"B*  the  intention  of  the  minister  i-  of  nch  vital  importance,  no 
one  of  us  who  can  now  confidently  approach  the  holy  table,  would 
dare  to  pi  m  reliance  on  th  inj  of  his  baptism.     I 

have  only  this  respect  for  the  sacred  institution  of  the  holy  Christ, 
that  if  an  Epicurean,  who  al  heart  ridiculed  the  whole  ceremony, 
should  lawfully  administer  to  me  the  -  icramenl  commanded  by 
Christ,  and  according  to  the  form  instituted  by  him — I  should  not 
doubt  that  the  bread  and  the  cup  offered  me  by  him  were  in»-  true 
symbols  of  the  body  and  blood  of  Christ."     Calvin.  Ajitidot.  ut  sup. 


128  THE    SACRAMENTS. 

catechism,  where  it  is  asserted  that  a  sacrament  "  is  a 
thing  subject  to  the  senses,  and  possessing,  by  divine 
institution,  at  once  the  power  of  signifying  sanctity 
and  justice,  and  of  imparting  both  to  the  receiver."93 
As  the  administration  of  the  sacraments  is  the  preroga- 
tive of  the  priesthood,  it  will  be  observed  how  admirably 
this  doctrine  is  adapted  to  exalt  the  sacerdotal  order, 
which,  by  the  way,  is  the  leading  principal  of  the  Roman 
Catholic  system.  The  religion  of  the  New  Testament 
consists  of  faith  and  holiness:  I:  faith  cometh  by  hear- 
ing, and  healing  by  the  word  of  God  ;"  and  faith  "pu- 
rifieth  the  heart."  Here  is  beautiful  simplicity ;  but 
what  a  complex  affair  is  the  religion  of  Rome — (if  it 
be  not  a  prostitution  of  that  venerable  name  to  apply  it 
in  this  connexion!)  We  find  baptism  and  the  Lord's 
supper  in  the  word  of  God :  the  one  an  initiatory  ordi- 
nance, the  other  commemorative;  as  for  the  remaining 
five  sacraments,  so  called,  scripture  knows  nothing  of 
them,  as  such,  and  to  affirm  that  they  were  all  insti- 
tuted by  our  Lord  Jesus  Christ,  is  to  be  guilty  of  glaring 
falsehood. 

Baptism  was  the  subject  of  the  second  part  of  the 
decree. 

"Canon  1.  Whoever  shall  affirm  that  the  baptism 
of  John  had  the  same  virtue  as  the  baptism  of  Christ ; 
let  him  be  accursed. 

"  2.  Whoever  shall  affirm  that  real  and  natural  water 
is  not  necessary  to  baptism,94  and  therefore  that  those 

93  Cntecbism,  p.  141. 

W  "  The  pastor  will  teach  that  water,  which  is  always  at  hand 
and  within  the  reach  of  all,  was  the  fittest  matter  of  a  sacrament 
which  is  essentially  necessary  to  all ;  and  also  that  water  is  best 
adapted  to  signify  the  effect  of  baptism.  It  washes  away  unclean- 
ness,  and  is,  therefore,  strikingly  illustrative  of  the  virtue  and  effi- 
cacy of  baptism,  which  washes  away  the  stains  of  sin.  We  may 
also  add,  that  like  water  which  cools  the  body,  baptism  in  a  great 
measure  extinguishes  the  fire  of  concupiscence  in  the  soul.."-... 
"  Our  Lord,  when  baptized  by  John,  gave  to  the  water  a  power  of 
sanctifying.  Should  we,  however,  ask  how  our  Lord  has  endowed 
water  with  a  virtue  so  great,  so  divine  ;  this  indeed  is  an  inquiry 
which  transcends  the  power  of  the  human  understanding.  That 
when  our  Lord  was  baptized,  water  was  consecrated  to  the  salutary 
use  of  baptism,  deriving  although  instituted  before  the  passion,  all 
its  virtue  and  efficacy  from  the  passion,  which  is  the  consumma- 
tion, as  it  were,  of  all  the  actions  of  Christ— this,  indeed/we  suf- 
ficiently comprehend.''     Catechism,  p.  160, 165. 


BAPTISM — CONFIRMATION.  129 

words  of  our  Lord  .T  I  Ihrist,  '  Unless  a  mnn  be  born 
again  of  water  and  the  I  Inly  Ghost,'  (John  iii.  5.)  are 
to  be  figuratively  interpreted:  let  him  be  accursed. 

"3.  Whoever  shall  affirm  that  the  true  doctrine  of 
the  sacrament  of  baptism  is  not  in  the  Roman  church, 
which  is  the  mother  and  mistress  of  all  churches:  let 
him  be  accursed. 

I.  Whoever  shall  affirm  that  baptism,  when  admi- 
nistered by  heretics,  in  I  me  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost,  with  the  intention  to 
do  what  the  church  does,"  is  not  true  baptism ;  let  him 
be  accursed. 

"  5.  Whoever  shall  affirm  thai  a  is  indifferent, 

that  is,  not  necessary  to  salvation.98  let  him  be  ac- 
cur.-' 

'•0.  Whoever  shall  affirm  that  a  baptized  person 
cannot  lose  grace,  even  if  he  wishes  to  do  so,  how  griev- 
ously soever  he  may  sin,  unless  indeed  he  becomes  an 
infidel:  let  him  hr  accursed. 

"  7.  Whoever  shall  affirm  that  the  baptized  arc  by  their 
baptism  brought  under  obligation  to  faith  only,  and  not 
to  the  observance  of  the  whole  law  of  Christ :  let  him 
be  accursed. 

"8.  Whoever  shall  affirm  that  the  baptized  are  free 
from  all  the  precepts  of  holy  chnrch,  either  written  or 
delivered  by  tradition,  so  that  they  are  nol  obliged  to 
observe  them,  unit  will  submit  to  them  of  their 

own  accord:   let  him  be  accur 

"9.    \Y  hall  affirm  that  men  are  so  to  call  to 

mind  the  baptism  they  have  received,  as  to  understand 
that  all  vows  made  after  baptism  are  null  and  void,  by 
virtue  of  the  promise  made  in  that  baptism;  as  if  by 

95  Bellnrmine  expound*  it  tlm-:  by  "the  church"  i-  not  meant 
the  Roman  church,  bnl  the  true  church,  as  vmdertteod  hj  tin  uilmi- 
mittnUer;  n  mat  \\  Inn  ■  minitter  "f  the  cliurrii  of  <  ieneva,  for  in- 
stance, !  ny  one,  he  intend!  to  do  what  the  church  does,  that 
is,  the  <huph  of  Geneva,  winch  he  boldi  to  be  the  true  chnrch.    De 

B  :  iniciiti-  in  Qenere,  I.  i  C.  37.  There  vraaa  reason  for  this  ap- 
parent liberalirj  :  sec  note  99. 

" The  law  of  baptism,  aa  •  I  by  oar  Lord,  eztendate 

all,  insomoch  that,  utiles-  they  are  regenerated  by  the  grace  ofbap- 
tiam,  be  their ,  Christian*  or  infidels,  they  are  born  to  etern  1! 

niis'jry  and  everlasting  destruction.'1     Catechi-m.  [>.  17  J. 


130  THE    SACRAMENTS. 

such  vows  any  injury  were  done  to  the  faith  whichUhey 
professed,  or  to  their  baptism  itself:  let  him  be  ac- 
cursed. 

"  10.  Whoever  shall  affirm  that  all  sins  committed 
after  baptism  are  forgiven,  or  become  venial,  solely  by 
the  remembrance  of  that  baptism,  or  faith  therein:97 
let  him  be  accursed. 

"11.  Whoever  shall  affirm  that  baptism,  truly  and 
regularly  administered,  is  to  be  repeated  when  a  man  is 
brought  to  repentance,  who  has  denied  the  faith  of 
Christ,  after  the  manner  of  the  infidels :  let  him  be  ac- 
cursed. 

"  12.  Whoever  shall  affirm  that  no  one  ought  to  be 
baptized,  but  at  the  age  at  which  Christ  was  baptized, 
or  in  the  article  of  death  :  let  him  be  accursed. 

"  13.  Whoever  shall  affirm  that  children  are  not  to 
be  reckoned  among  the  faithful  by  the  reception  of  bap- 
tism, because  they  do  not  actually  believe ;  and  there- 
fore that  they  are  to  be  re-baptized  when  they  come  to 
years  of  discretion ;  or  that,  since  they  cannot  personally 
believe,  it  is  better  to  omit  their  baptism,  than  that  they 
should  be  baptized  only  in  the  faith  of  the  church:98 
let  him  be  accursed. 

"  14.  Whoever  shall  affirm  that  when  these  baptized 

T*  is  nhviona  that  this  canon  is  directed  against  those  who  deny 
the  necessity  oi  ptnunce.  4 

95  "  That  when  baptized  they  receive  the  mysterious  gifts  of  faith 
cannot  be  matter  of  doubt ;  not  that  they  believe  by  the  formal  assent 
of  the  mind,  but  because  their  incapacity  is  supplied  by  the  faith  of 
their  parents,  if  the  parents  profess  the  true  faith ;  if  not,  (to  use  the 
words  of  St.  Augustine)  'by  that  of  the  universal  society  of  the 
saints:'  for  they  are  said,  with  propriety,  to  be  presented  for  baptism 
by  all  those  to  whom  their  initiation  in  that  sacred  rite  was  a  source  of 
joy,  and  by  whose  charity  they  are  united  to  the  communion  of  the 

Holy  Ghost."     Catechism,  p.  173 "  Insane  persons,  who  are 

favoured  with  lucid  intervals,  and  during  these  lucid  intervals,  ex- 
press no  vvishto  be  baptized,  are  not  to  be  admitted  to  baptism,  unless 
in  extreme  cases,  when  death  is  apprehended.  In  such  cases,  if, 
previously  to  their  insanity,  they  gave  intimation  of  a  wish  to  be 
baptized,  the  sacrament  is  to  be  administered :  without  such  intima- 
tion previously  given,  they  are  not  to  be  admitted  to  baptism;  and 
the  same  rule  is  to  be  followed  with  regard  to  persons  in  a  state  of 
lethargy.  But  if  they  never  enjoyed  the  use  of  reason,  the  authority 
and  practice  of  the  church  decide  that  they  are  to  be  baptized  in  the 
faith  of  the  church,  on  the  same  principle  that  children  are  baptized, 
before  they  come  to  the  use  of  reason.       Ibid.  p.  175. 


— <  ONI 1IOIAI  ION. 

Idren  grow  up,  they  are  I 
will  confirm  tl  de  by  their  godfathers  in 

their  name  at  I  l  that  if  thi  hey 

will  ir  own  choice,  and  not 

sd  in  tl  i        tian 

life,  by  anj  I  than  i  i  the 

eucl  its,  until  they  repent  :•" 

let  him 

id  with  this  sa- 
crament ar  Cal  '  they  must 
be  briefly  n< 

of  baptism  is 
"A  i  practice  of  the  cb  irch, 

bapl  infusion,  or 

i  i  t  her  ot"  '  forms,  it  is 

lid.     In  baptism,  watei  is  i  y  the 

spiritual  ablution  which  it  accompl  nd  on  this 

act  :1c  a  'laver.1    'J 

ablutio.  .  which 

•  time  •  i  the  i  irly 

ion,  which  is  now  the 

99"]  oemberof  the  church  of  Rome  is  bound  to  believe  that 

al!  baptized  pereons  are  liable  to  !"•  compelled,  by  punishment,  to  be 
Chri  ■  in  Rj  ra      l         ilic  dh  iuiiy,  apiri- 

toal  -  r  the  Po]  I  C  tuned  of 

that  law,  prepare  li>r  tl  ction 

•  laim-  liv  an  unexpe<  lity.    In  tJ     -  -      a  on 

baptism,  the  Trenl  ' 

ism:"  [        •       in  4.]    "Ob* 
now  ill-  •  pint  of  i  i.  in  the 

two  subjoined  ;ee(        ros8         It.]     Thna  the  council 

"has  crament  of  ba]  a  an  indelible  brand  of 

ry  :  w  ho  aeration,  i<  in  ili<- 

thrall  nf  her  »  f  <  'liri-t. 

She  cl  tin 

i  her  laws,  l><>ih  written   and  traditional,  and,  by  her  infal- 
lible sanction,  ball 

Etonian  Catholic 
chun  Bnch 

the  rpiril  thai  I  w  hich  by  every  p 

sin*  i.  II  i this 

'I'll,  principle  of  rel 
rn ii ii .  ndition  of  Roman 

1         ilicism  :  Ii"  \-  I*  compelling  belief  by  pu- 

nishment, is  sevei  amnion  of  Rome.'      P 

tic.il  and  Internal  Evidence  against  (  im  p    121-   I 


132  THE    SACRAMENTS. 

general  practice,  or  by  aspersion,  which  was  the  man- 
ner in  which  Peter  baptized,  when  he  converted  and 
gave  baptism  to  '  about  three  thousand  souls.'  It  is 
also  matter  of  indifference  to  the  validity  of  the  sacra- 
ment, whether  the  ablution  is  performed  once  or  thrice ; 
we  learn  from  the  epistle  of  St.  Gregory  the  Great  to 
Leander,  that  baptism  was  formerly,  and  may  still  be 
validly  administered  in  the  church  in  either  way."1 

The  ministers  of    the   sacrament    are   bishops  and 
priests,   by  right  of  office;  deacons,   by  permission  of 
the  bishop  or  priest ;  in  case  of  necessity,  all  persons, 
"  even  the  laity,  men  and  women,  to  whatever  sect  they 
may  belong.     This  power  extends,  in  case  of  necessity, 
even  to  Jews,  infidels,  and  heretics ;  provided,  however, 
they  intend  to  do  what  the  Catholic  church  does  in  that 
act  of  her  ministry.".  .  .  "  Let  not  the  faithful,  however, 
imagine  that  this  office  is  given  promiscuously  to  all, 
so  as  to  supersede  the  propriety  of  observing  a  certain 
order  amongst  those  who  administer  baptism :  when  a 
man  is  present,  a  woman;    when  a  clerk,  a  layman; 
when  a  priest,  a  simple  clerk  should  not  administer  this 
sacrament.     Midwives,   however,  when  accustomed  to 
its  administration,  are  not  to   be  found  fault  with,  if 
sometimes,  when  a  man  is  present,  who  is  unacquainted 
with  the  manner  of  its  administration,  they  perform  what 
may  otherwise  appear  to  belong  more  properly  to  men."2 

It  has  been  found  necessary  to  limit  the  number  of 
sponsors  to  one  male  or  female,  or  at  most,  to  one  male 
and  one  female;  chiefly,  "to  prevent  the  multiplication 
of  affinities,  which  must  impede  a  wider  diffusion  of 
society  by  means  of  lawful  marriage;"  for  the  adminis- 
tiator  contracts  a  spiritual  affinity  with  the  candidate, 
and  the  sponsor  with  the  godchild  and  its  parents,  "  so 
that  marriage  cannot  be  lawfully  contracted  by  them, 
and  if  contracted,  it  is  null  and  void."3 

The  ceremonies  with  which  the  church  of  Rome  has 
encumbered  baptism,  may  be  reduced  to  three  heads : 
such  as  are  observed  before  coming  to  the  font — such 
as  are  used  at  the  font — and  those  which  immediately 
follow  the  administration. 

1  Catechism,  p.  164.  2  Ibid.  p.  167,  168. 

3  Ibid.  p.  170, 171. 


DAPTISM.  —  ODNFPfcHATIOX.  133 

In  the  first  place,  the  water  is  prepared,  and  "con- 
secrated  with  the  oil  of  n^-stic  unction  :"  this  is  most 
iily  done  at  the  festivals  of  Easter  and  Pentecost. 
a  to  be  baptized  is  brought  or  conducted  to 
the  door  of  the  church,  and  is  prohibited  entrance,  "as 
unworthy  to  be  admitted  into  the  house  of  God,  until 
he  has  cast  off  the  joke  of  the  most  degrading  servitude 
of  Satan,  devoted  himself  unreservedly  to  Christ,  and 
pledged  his  fidelity  to  the  just  sovereignty  of  the  Lord 
Jesus."  Catechetical  instruction  follows:  "if  the  per- 
son to  be  instructed  be  an  adult,  he  himself  answers  the 
interrogatories;  if  an  infant,  the  sponsor  answers  ac- 
cording to  the  prescril  nters  into  a  solemn 
engagement  for  the  child."  Next  comes  exorcism,  con- 
sisting of  "words  of  sacred  and  religious  import,  and 
of  prayers;  and  is  used  to  expel  the  devil,  to  weaken 
and  crush  his  power."  Salt  is  put  into  the  mouth,  inti- 
mating that  "by  the  doctrines  of  faith,  and  by  the  gift 
of  grace,  he  shall  be  delivered  from  the  corruption  of 
sin,  experience  a  relish  for  good  works,  and  be  nurtured 
with  the  food  of  divine  wisdom."  The  forehead,  eyes, 
breast,  shoulders,  ears,  are  signed  with  the  sign  of  the 
cross,  "  to  declare,  that  by  the  mystery  of  baptism  the 
senses  of  the  person  baptized  are  opened  and  strength- 
ened, to  enable  hiin  to  receive  God,  and  to  understand 
and  observe  his  commandments."  The  nostrils  and 
ears  are  touched  with  spittle:  "  by  this  ceremony  we 
understand,  that  as  sight  was  given  to  the  blind  man 
mentioned  in  the  gospel,  whom  the  Lord,  having  spread 
clay  on  his  eye*,  commanded  to  wash  them  in  the  waters 
of  Siloe;  so  by  the  efficacy  of  holy  baptism,  a  light  is 
let  in  on  the  mind,  which  enables  it  to  discern  heavenly 
truth." 

At  the  font,  the  person  to  be  baptized  is  asked,  "dost 
thou  renounce  Satan  %  "and  all  his  works?"  "and  all 
his  pom]  1         'h  question,  "he,  or  the  sponsor 

in  his  name,  replies  in  the  alhrmatr.  .t,  he  is 

anointed  with  the  oil  of  catechumens — "on  the  breast, 
that  by  the  gift  of  the  Holy  Ghost  he  may  lay  aside 
error  and  ignorance,  and  receive  the  true  faith;  for 
'the  just  man  liveth  by  faith1 — on  the  shoulders,  that 
by  the  grace  of  the  Holy  Spirit  he  may  be  enabled  to 
shake  offneirhgence  and  torpor,  and  engage  actively  in 

12 


134  THE    SACRAMENTS. 

the  performance  of  good  works;  'for  faith  without 
works  is  dead.'  "  The  apostles'  creed,  in  the  form  of 
questions,  is  then  propounded  to  him,  and  belief  is  sig- 
nified, personally  or  by  the  sponsor.  Upon  this  baptism 
is  administered. 

After  baptism,  the  crown  of  the  head  is  anointed  with 
chrism,  "thus  giving  him  to  understand,  that  from  the 
moment  of  his  baptism  he  is  united  as  a  member  to 
Christ,  his  head,  and  engrafted  on  his  body ;  and  that 
he  is  therefore  called  a  Christian,  from  Christ,  as  Christ 
is  so  called  from  Chrism."  A  white  garment  is  put  on 
him,  with  these  words,  "receive  this  white  garment, 
which  mayest  thou  carry  unstained  before  the  judgment- 
seat  of  our  Lord  Jesus  Christ,  that  thou  mayest  have 
eternal  life.  Amen."  Infants  receive  only  a  white  ker- 
chief, accompanied  with  the  same  words.  "  According 
to  the  doctrine  of  the  holy  fathers,  this  symbol  signifies 
the  glory  of  the  resurrection  to  which  we  are  born  by 
baptism,  the  brightness  and  beauty  with  which  the  soul, 
when  purified  from  the  stains  of  sin,  is  invested,  and  the 
innocence  and  integrity  which  the  person  who  has  re- 
ceived baptism  should  preserve  through  life."  A  burn- 
ing light  is  put  into  the  hand,  "to  signify  that  faith 
received  in  baptism,  and  inflamed  by  charity,  is  to  be 
fed  and  augmented  by  the  exercise  of  good  works." — 
Lastly,  a  name  is  given  *'  which  should  be  taken  from 
some  person  whose  eminent  sanctity  has  given  him  a 
place  in  the  catalogue  of  the  saints :  this  similarity  of 
name  will  stimulate  to  the  imitation  of  his  virtues,  and 
the  attainment  of  his  holiness;  and  we  should  hope  and 
pray,  that  he  who  is  the  model  of  our  imitation,  may 
also,  by  his  advocacy,  become  the  guardian,  of  our 
safety  and  salvation."*  Such  are  the  unauthorized 
and  foolish  additions  made  by  the  church  of  Rome  to 
the  simple  ritual  of  scripture.  Justly  may  it  be  asked, 
"  Who  hath  required  this  at  your  hands?" 

Seven  effects  of  baptism  are  enumerated  by  the  com- 
pilers of  the    "  Catechism."     It  is  said  to  "  remit  origi- 

4  Catechism,  p.  187 — 192.  The  Spaniards  are  noted  for  the  num- 
ber of  their  names.  They  suppose  that  "  as  many  saints  as  have 
their  names  given  to  a  child  at  baptism,  are  in  some  degree  engaged 
to  take  it  under  their  protection."  Doblado's  Letters  from  Spain, 
p  323. 


BAPTISM. — CONFIRM  vtion.         135 

nal  sin,  and  actual  guilt,  however  enormous" — to  remit 
all  the  punishment  due  to  sin — to  bestow  invaluable 
privilegi  justification  and  adoption   -to  pro 

e  abundance  of  virtues — to  unite  the  soul  to  Christ 
— to  seal  it  with  an  ineffaceable  chara<  ter — and  to  open 
the  portals  of  heavi  Here,  again,  "faith  is  made 

i/' 

C   vfirmation  was  the  last  subject  of  the  decree. 

■  <  i  i.  Whoever  shall  affirm  that  the  confirma- 
tion..!' the  baptized  is  a  trifling  ceremony,  and  not  a 
true  and  proper  sacrament;  or  that  formerly  it  was 
nothing  more  than  a  kind  of  catechizing;  in  which 
young  persons  explained  the  reasons  of  their  faith  before 
the  church  :  let  him  be  accur 

"ii.  Whoever  shall  affirm  that  they  offend  the  Holy 
Spirit,  who  attribute  any  virtue  to  the  said  chrism  of 
confirmation  :   let  him  be  accurse.l. 

"  iii.  Whoever  shall  affirm  that  the  usual  administra- 
tor of  confirmation  is  not  the  bishop  only,  but  any  ordi- 
nary priest:  let  him  be<iccursed." 

According  to  the  doctrine  of  the  Romish  church, 
confirmation  is  so  called,  because  the  person  who  re- 
ceives it  <:  is  confirmed  in  strength,  by  receiving  new 
virtue,  and  beco  perfect  soldier  of  Chri  It  is 

affirmed  thai  it  was  instituted  as  a  sacrament  by  the 
K  If  aer  himself,  and  that  "at  his  last  Buppei  he 
committed  tolas  apostles  the  manner  of  making  chrism;" 
for  this,  no  evidence  is  adduci  y  the  compilers 

of  the  '•Catechism/'  the  fact  is  "of  easy  proof  to  those 
who  believe  confirmation  to  be  a  sacrament,  for  all 
Bacred  mysteries  are  beyond  the  power  of  man,  and 
could  have  been  instituted  by  God  alone."     Although 
not    ■  •     ilvation,  il  ary  for  t 

who  l^ve  occasion  for  spiritual  incn  ad  hope  to 

arrive  at  on;    for  ire  mien, Ls  that 

all  Idren  should  grow  up  and  rea<  b  full  maturity, 

it  is  thi  I    itholic  church,  the 

lother  of  all,  th  it  those  wh 

ght  to  perfect  maturity  m 
<     ast.  This  I.  in  can  b 

only  through  the  mystic  unction  of  confirmation;  and 

5  Cafeehum,  p.  177— 181 


5.36  TtfE    SACRAMENTS. 

kence  it  is  clear  that  this  sacrament  is  equally  intended 
for  all  the  faithful."  It  is  not  to  be  administered  till 
children  have  attained  the  use  of  reason;  they  must 
therefore  be  at  least  seven  years  of  age.  Sponsors  are 
required,  as  in  baptism,  and  the  same  spiritual  affinity  is 
contracted. 

Confirmation  is  administered  in  the  following1  man- 
ner. The  bishop  anoints  the  forehead  with  chrism; 
saying-,  "  I  sign  thee  with  the  sign  of  the  cross,  and  I 
confirm  thee  with  the  chrism  of  salvation,  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
Then  he  gently  slaps  the  person  on  the  cheek,  "  to  re- 
mind him,  that  as  a  courageous  champion,  he  should  be 
prepared  to  brave  with  unconquered  resolution  all  ad- 
versities for  the  name  of  Christ."  Lastly,  he  receives 
the  kiss  of  peace,  "to  give  him  to  understand  that  he 
has  been  blessed  with  the  fulness  of  divine  grace,  and 
with  that  '  peace  which  surpasseth  all  understanding.'  " 
The  chrism  is  a  mixture  of  oil  and  balsam,  the  mystical 
meaning  of  which  is  thus  explained: — "Oil,  by  its 
nature  unctuous  and  fluid,  expresses  the  plenitude  of 
divine  grace,  which  flows  from  Christ  the  head,  through 
the  Holy  Ghost,  and  is  poured  out,  "like  the  precious 
ointment  on  the  head,  that  ran  down  upon  the  beard  of 
Aaron,  to  the  skirt  of  his  garment;'  for  '  God  anointed 
him  with  the  oil  of  gladness,  above  his  fellows,'  and  'of 
his  fulness  we  all  have  received.'  Balsam,  too,  the  odour 
of  which  is  most  grateful,  signifies  that  the  faithful, 
made  perfect  by  the  grace  of  confirmation,  diffuse 
around  them,  by  reason  of  their  many  virtues,  such  a 
sweet  odour,  that  they  may  truly  say  with  the  apostle, 
'we  are  the  good  odour  of  Christ  unto  God.'  Balsam 
has  also  the  quality  of  preserving  incorrupt  whatever  it 
embalms;  a  quality  wall  adapted  to  express  the  virtue 
of  this  sacrament;  prepared  by  the  heavenly  grace  in- 
fused in  confirmation,  the  souls  of  the  faithful  may  be 
easily  preserved  from  the  corruption  of  sin."a 

In  common  with  the  other  sacraments,  confirmation 
is  said  to  confer  grace.  Its  peculiar  characteristic  is  to 
"perfect  the  grace  cf  baptism;  those  who  are  initiated 
into  the  Christian  religion,  share,  as  it  were,  the  tender- 

0  Catechism,  p.  197.  205, 


BAPTISM  — <  OKI  lOATMN.  I  ■  ■', 

-  and  infirmity  of  new-born  infants  I  but  they  after- 
wards gather  strength  from  ihe  sacrament  of  chrism,  to 

world,   •  h  and  ihe 

devil  '     Lake  I         m,  it  has  the  effect  of  im]  s  a 

character,  on  which  account  it  i.5  not  to  bo  administered 

• 

T      principal  provisions  of  the  decree  of  reformation 

were  these:  that  i  >uld  be  1  bishops  who 

were  not  born  in  lawful  wedlock,  or  had  not  arrived  at 

and  literary 
attainments  ere  :  that  i.  thanoni  'i-ic 

should  be  held  at  tJ  that  other  pluralities, 

arising  from  unions  for  life,  commendarj      i      should 
that  ili>,  wis  for  holding  more  bene- 

fices than  one  should  be  produced  before  the  ordinary, 
who  should  see  that  provision  was  made  for  the  religious 
instruction  of  all;  that  perpetual  unions  of  benefices 
constituted  within  the  preceding  forty  years  should  be 
examined  by  the  bishops,  as  delegates  of  the  Holy  See, 
that  if  any  had  been  made  contrary  to  law  they  might 
be  declared  null  and  void  ;  that  churches  exempted  from 
episcopal  government  should  nevertheless  be  annually 
visited  by  the  bishops,  under  the  authority  of  the  Pon- 
tiff, in  order  to  provide  for  the  due  observance  of  the 
services  and  cei  ^v        These  and 

other  regulations  were  good  in  theory;  many  of  lh< 
how.  ver,  have  been  little  reg  and  the  Pope  has 

power  to  dispense  with  the  whole,  at  the  call  of  interest 
or  ambition. 

The  subject  fixed  for  the  next  session  was  the  Eu- 
charist, and  the  divines  had  opened  their  debates  upon 
it,  when  the  progress  of  the  council  was  suddenly  sus- 
at  which  happened  m  rtunely 

for;:.-  Pope  and  his  adherents,  and  enabled  them  to 
accomplish  an  which  they  had  long  had  at  heart 

It  v.  .nous  that  the  council  un- 

popular at  I.'  I  ired  the  diminution  of 

i  courtii  1  at  the  thought  of 

lot 

ken  to  fight  foi  inch  of  ground     Hitherto 

they  had  buc<  though  not  without  difficulty;  but 

•  Ibid  p.  202—20-1. 

[■:• 


138  The  sacraments. 

the  sturdy  zeal  of  the  reforming  party  not  a  little  alarmed 
them ;  and  the  persevering  energy  which  the  Spanish 
bishops  displayed  in  seeking  the  recovery  of  their  lost 
rights  could  not  be  viewed  without  deep  concern.  Those 
bishops  doubtless  acted  in  compliance  with  the  direc- 
tions and  wishes  of  the  emperor.  That  monarch  had 
testified  great  displeasure  at  the  proceedings  of  the  last 
session,  respecting  justification ;  his  desire  for  reform 
was  well  known,  and  the  prospect  of  a  favourable  issue 
of  the  war  in  which  he  was  engaged  with  the  Protest- 
ants rendered  him  an  object  of  great  jealousy  to  the 
Pope,  who  feared  that  he  might  become  master  of  the 
council  and  dictate  all  its  proceedings.  It  seemed  very 
desirable,  therefore,  to  transfer  that  assembly  to  some 
place  within  the  Papal  dominions. 

Two  days  after  the  session  it  was  reported  that  a  dis- 
temper prevailed  in  the  city,  of  which  many  persons  had 
died;  among  them  were  some  individuals  connected 
with  the  Council — the  bishop  of  Capaccio,  the  general 
of  the  Friars,  Minors,  and  several  servants.  Great  alarm 
was  excited,  and  some  of  the  prelates  left  the  place, 
without  asking  permission  of  1  he  legates.  It  was  affirmed 
that  the  distemper  was  infectious,  and  that  the  neigh- 
bouring towns  would  soon  interdict  all  communication 
with  Trent.  Baldwin,  domestic  phj^sician  to  De  Monte, 
and  Jerome  Fracastorio,  physician  to  the  council,  were 
consulted;  they  said  that  the  disease  was  a  contagious 
fever,  that  the  danger  would  increase  as  the  weather 
became  warmer,  and  that  persons  of  delicate  constitu- 
tion, studious  men,  and  noblemen  and  gentlemen  were 
chief! v  in  peril.8 

These  circumstances  were  communicated  to  the 
fathers  by  De  Monte.  Opinions  were  various :  some 
wished  for  suspension,  some  for  translation,  some  for 
leave  of  absence.  Cardinal  Pacheco  strongly  urged  the 
necessity  of  consulting  the  emperor  and  the  Pope 
before  they  came  to  any  decision.  After  a  long  debate 
the  meeting  was  adjourned  till  the  next  day.  When 
they  met  again,  De  Monte  said  that  on  mature  consi- 
deration he  and  his  colleagues  had  agreed  that  it  was 
desirable  to  transfer  the  council  to  some  other  place 

8  Pallav.  1,  !x.  c.  13,  e.  3—5. 


BAFTISM.-  IRBAT1CFR.  139 

rot  far  distant,  and  th<  ledBol    rn^ 

a  citr  belonging  to  I  i  re- 

plied that  .o  sove- 

reign l'omifl  only.     !i  would 

be  occasioned  ifth  n  up  with- 

out any  ad 

to   exist,  :<>:  !  ilar 

inquiry  into  tl.  cts.     tl 

he  sanl.   that  in  th  but 

two  persons  had  d 
infant,  an  I  1 

only  forty  sick  in  the  wh  if  them 

i  I  iice  in  the  tes- 

timony of  Baldwin  a  rio,  wh 

the  Trent  physicians  had  refuE  Heprop 

therefore,   that    a   <  •   appointed  to 

examine  witnesses.  The  majority  of  the  prelates,  how- 
ever, whether  really  terrified  by  the  fear  of  death,  or 
glad  to  get  away  from  Tr<  raced  the  views  of  the 

legates. 

According  .  session  was  hell  March  11. 

After  mass,  De  Monte  adi  the  council.     He  dis- 

coursed on  the  unwholesomeness  of  the  air  of  Trent, 
the  sterility  of  ita  soil,  and  the  extreme  danger  of  re- 
maining in  the  citj-  during  lence  of  the  fever. 
Having  stated  thai  taken  to  pro- 
cure the  "ions  of  wil  the  nature 
and  effects  of  the  di 

■  confirmed  the  1  of  the  ans.      On 

the  question  being  put,  Cardinal  Pacheco  re  I   his 

opposition  to  the  measure ;  he  complai  it  the  CO   . 

mittee  proposed  b\  ppointed,  and 

that  none  of  those  who  \v  :ilc  to  I  ;on 

had  been  invited  to  attend  the  of  the  wit- 

le  of  whom  i  knowledge,  had  , 

jured  themselves       If  tee  in  I    i 

.t  physicia  tand 

the  nature  of  the  air  and  clii.  rict  betl   t 

than  strangers:  and  hi  -ion  should 

be  pror  >.,  that  the  fatl  rht 

enjoy  a  little  rest  l". 

their  dial  its.     Th  I  to 

support  this  opinion ;  thin  la- 


140  THE    SACRAMENTS. 

tion,  fourteen  against  it ;  four  were  neutral.  The  mino- 
rity were  chiefly  Spanish  bishops,  the  majority  for  the 
most  part  Italians.  On  the  next  day  (it  was  Sunday) 
the  legates  publicly  left  the  city,  accompanied  by  the 
prelates  who  had  voted  for  the  translation.  The  rest 
remained  at  Trent,  waiting  the  orders  of  the  Empe- 
ror.9 

There  can  be  little  doubt  that  this  affair  was  managed 
by  the  legates  under  the  full  conviction  that  what  they 
did  would  be  highly  agreeable  to  the  Pope.  If  they  had 
not  his  express  orders,  they  knew  very  well  his  repug- 
nance to  the  council,  and  his  desire  for  its  removal  to 
some  other  place  whenever  a  suitable  occasion  might 
offer.  The  appearance  of  the  fever  at  Trent  was  a  for- 
tunate occurrence,  and  furnished  an  opportunity  which 
they  were  too  sagacious  not  to  discern  and  embrace. 
A  plausible  pretext  for  the  translation  was  thus  sup- 
plied, but  that  it  was  only  a  pretext  will  now,  perhaps, 
be  generally  conceded.  The  impartial  inquirer  will 
weigh  well  the  following  considerations:  the  witnesses 
were  mostly  persons  connected  with  the  council,  and 
under  the  influence  of  the  legates — they  were  not  ex- 
amined by  the  opponents  of  the  translation — the  physi- 
cians of  the  place  were  not  questioned — the  prelates 
who  remained  at  Trent  enjoyed  their  usual  health — the 
danger,  if  any,  was  soon  over1  ° — and  the  council  met 
again  in  the  same  place  at  two  subsequent  periods  with- 
out any  mention  being  made  of  the  insalubrity  of  its  air, 
or  the  prevalence  of  contagious  disorders. J '      In  fact, 

9  Pallav.  ut  sup.  c.  14,  15.  Le  Plat,  iii.  p.  5S4— 608.  Sarpi, 
I.  ii.  s.  97—99. 

10  "It  ceased  by  degrees,  and  at  length  was  brought  to  a  harm- 
less termination."     Pallav.  ut  snp.  c.  1G.  s.  1. 

11 A  zealous  advocate  for  the  council,  in  a  work  published  the 
year  after  its  termination,  speaks  in  the  strongest  terms  of  the  fine 
air  of  Trent,  and  the  salubrity  of  the  place.  When  contagion  pre- 
vailed almost  throughout  Germany,  Trent  was  free :  he  was  there 
two  years,  but  neither  was  the  heat  oppressive,  nor  the  cold  severe, 
In  short,  from  his  account,  Trent  must  be  one  of  the  healthiest  places 
under  the  sun. 

"  Now,  indeed,  the  atmosphere  of  Trent  is  so  salubrious  and  the 
climate  so  mild,  that  while  in  most  parts  of  Germany  the  plague 
has  been  present  for  the  last  two  years,  destioying  great  numbers; 
that  city  has  been  afflicted  with  no  disease,  either  an  epidemic,  or 
capable  of  exciting  the  least  fear;  so  that,  to  this  time,  hardly  one  of 
the  forty  bishops  and  priests  who  are  there  assembled,  have  died ; 


BAPTISM. — r  0  iiiox.  1  H 

'    '  had 

lefi 

was  a  craft,  k  the  spirit  of  reform, 

and  bri  ncil  more  i  pos- 

sib!'  .  before,  ui  control  of 

the  Rope.,J 

if  the  translation  at  Rome 

with  niv!.  The  Pope  did  not  fail  to 

with  thi  j- which 

!,  was  "necessary,  prudent  and  lawful."    By 
the  members  of  his  court  it  v  s  a  del; 

notwithstanding  they  are,  for  the  most  part,  i  .1   n  life, 

worn  oat  !>y  old  age,  and  with  their  health  impaired  and 

toil.     To  what  other  cause  can  the  hen  ■  icept  to 

the  great  kindness  of  God,   who  is  willing  ose  who 

have  assembled  together  to  plead  ti.'  i  hurcli,  and  to  re- 

sist with  the  sword  of  th    spirit — which  is  the  word  of  God — the 
enemies  of  the  true  faith  and  of  religion. 

We  have  spent  two  whole  summers  and  winters  at  Trent;  but 
die  heat  was  never  troublesome  or  ,-,  or  tlio 

winter  at  all  severe;  (which,  in  Germany,  is  usually  very  severe, 
and  extremely  unfavourable  to  I  rather  a  dehghtfal 

mean,  u  that  we  seemed  always  to  be  re:.  and 

heavenly  air,  and  p.:--ed  our  lime  without  an 
the  weather."     Disputations  in  answer  to  Ike  protest  of  thirty-four 
heretics  of  th  Augustan  i  mfession;  delivered  by  Cardillo 

I'illalpdnilri),  p.  .Yl.      \ 

IS  i).    Tboa  says  of  Frai  id.  uti  credi- 

tur.  a  Pontifice  indactns."     Ili-t.  sai  temp.  I.  i\  - 

The  following  enrions  pirtici 
"There  were  some  remark  I  bv  the 

generality  of  people.     The  first  is.  thai  g  held  for  the 

translation  of  the  conn<  il  «  l  Lib  of  March,  1  believe  that 

it  must  ha\  '•  been  b\  I  unt  of 

the  approaching  equinox.  The  second 

they  chanted  the  <i  ispel,  Into  u  it  is 

said,   Shake  off  tkt  dust  of  your  /•■ '.  tee  r,  to 

•  \    •  rate  this  city.      The  \\  !  for  Vei 

■  of  them  looked  I 
ling  tothe  Spaai  ir 
■ 
served,  thai  as  \'w< 

wen  not  dis|  ifth,  that  they 

took  so  !;■•  Jnsl  the 

removal,  of  th  -  w  hii  h  might 

ensue  thi  nncil 

at  Trent,  in  t 

and  proti  - 

though  it  •  -y  that  all  rinaciix."     l'racJLi<\J 

.and  Intern  i!  .3 


142  THE    SACRAMENTS. 

ance,  demanding  thanksgivings  to  God.  But  the  em- 
peror was  excessively  enraged.  He  foresaw  that  the 
Germans  would  not  be  persuaded  to  submit  to  a  coun- 
cil held  in  one  of  the  Papal  cities  ;  he  felt  it  as  a  high 
affront  to  his  dignity  that  the  removal  to  Bologna  had 
taken  place  without  consulting  him  ;  he  denied  the  va- 
lidity of  the  reasons  alleged  for  that  measure,  and  main- 
tained that  it  had  been  procured  by  false  evidence  ;  and 
he  scrupled  not  to  say  that  the  Pope  was  an  obstinate 
old  man,  and  would  ruin  the  church,  but  that  he  him- 
self would  take  care  that  a  council  should  be  held, 
which  would  give  satisfaction  to  all  parties,  and  correct 
whatever  needed  correction.  Meanwhile,  he  commenc- 
ed a  series  of  negotiations  for  the  return  of  the  prelates 
to  Trent.13  The  Pope,  however,  who  had  fortified 
himself  by  an  alliance  with  the  king  of  France,  cared 
little  for  the  discontent  and  anger  of  Charles,  and  re- 
ceived his  remonstrances  with  frigid  indifference,  bor- 
dering on  contempt. 

On  the  arrival  of  the  legates  at  Bologna,  the  divines 
who  had  accompanied  thern  commenced  discussions  on 
the  eucharist  and  penance,  in  order  to  prepare  for  the 
approaching  session.  A  bull  was  issued  by  the  Pope, 
declaring  his  approval  of  the  translation,  and  guaran- 
teeing the  security  of  all  who  should  repair  to  Bologna, 
and  a  letter  was  sent  to  the  prelates  at  Trent,  inviting 
them  to  join  their  brethren,  and  resume  the  business  of 
the  council.  The  invitation  was  not  accepted,  as  the 
dissentients  had  been  directed  by  the  emperor  to  remain 
where  they  were  ;  but  they  abstained  from  all  public 
acts ,  lest  a  schism  in  the  church  should  result,  and 
contented  themselves  with  studying  in  private  the  sub- 
jects which  yet  remained  to  be  decided.14 

No  ambassadors  had  arrived  at  Bologna,  and  none 
but  Italian  bishops  were  there.  It  seemed  hardly  con- 
sistent with  the  dignity  of  the  council  to  issue  any  de- 
crees under  such  circumstances,  and  accordingly  a  pro- 
rogation till  the  second  of  June  was  agreed  upon,  in 
compliance  with  directions  transmitted  by  the  Pope. 
This  was  published  at  the  ninth  session,  held  April  21. 


13  Pallav.  ut  sup.  c.  17—19.     Sarpi,  s.  99. 
M  Pallav.  ut  sup.  c.  20.     Sarpi,  1  jii.  a.  1. 


BAPTISM-  [RMATIOtf.  I  L3 

After  tl.  nued  their  labours. 

\  decree  on  tl  arist  was  prepared ;  considerable 

9  made  in  framing  one  on  p 
unction,  orders,  thi  .  matrimony,  |  .  i  nd 

indulgences  were  successively  studied,  besides  various 
quet  tf  reform.     The  debates  and  o   3  were 

carefully  preserved,  thai  they  mighl  be  in   readii 
whenever  if  mighl  be  thought  proper  to  publish  another 
decree      In  addition  to  tl  i  a   funeral 

was  perfoi  med  for  the  lal  (Fr    i 

ri>  I.  who  died  March  31,  15  d  solium  than] 

givings  w  ere  offered  for  the  victory  obtained  by  ( 
over  th<    I'  at  tin.'  haul  battle  of  Mu] 

hi  April  24.,fi 
\    •       P  emperor  wore  still  at  variance, 

nothing  was  done  at  the  truth  session  (held  .June  2,) 

it  ion,  till  Sept.  15,  was  an- 
nounced, and  power  w;  en  to  enlarge  or  contract 
the  period  at  a  general  i  Ration.  In  the  mean- 
time, the  discussioi  loctrine  and  discipline  were  to 
go  on  as  before.  Besides  these  discussions,  the  fathers 
busied  thei  in  various  ways.  Many  of  the  bi- 
shops and  divines  preached  b  i  incil  in  the  ca- 
thedral church.  Dominic  Stella,  bishop  of  Salpi,  is 
said  to  have  discoursed  several  months  on  the  "  infusion 
of  righteousm  I  te,  bishop  of  Sessa,  trans- 
lated into  Italian  various  sermons  from  the  works  of 
An  ■  Chr;  torn,  B  il,  and  other  fathers,  which 
re  afterwards  published.10  On  Sept.  I  I.  the  session 
was  again  prorogued  for  an  indefinite  period. 

I  [aving humbled  andsubdued  the  Protestants,  Charles 
summoned  a  diet  of  the  empire,  which  met  at  Augsburg 
in  Septembi .  !  [e  v.  i  .  jmely  anxious  to  obtain  a 
general  submission  to  the  decrees  of  the  council,  but 
he  had  much  difficulty  in  accomplishing  that  object. 
The  ecclesiastical  i  bi  ing  Roman  Catholics,  had 

no  scruples  ;  they  were  willing  to  yield  unconditional 
subjection,  provided  that  I  embly  was  again  con- 

M  luriceof  Saxony,  the  elector  Pala- 
is Pallav.  at  rap.  c  30;  I.  x.  c.  3  i,ntrap.  ■.  2.    LePtat, 

in.  p    i. a-      i.  II 

'.  U  Venice,  in  1556  and  1564,  in  two  volumes  4to.  Flcurj. 
1  cxliv.  s.  53. 


144  THE    SACRAMENTS. 

tine,  and  the  elector  of  Brandenburg,  declared  that  thej 
would  submit  only  to  a  free  council,  in  which  the  Pope 
should  not  preside,  either  personally  or  by  his  legates, 
and  in  which  the  Protestant  divines  should  have  a  de- 
liberative voice  ;  and  in  order  to  secure  perfect  liberty 
they  demanded  that  the  prelates  should  be  released  from 
their  oath  of  allegiance  to  the  Pope,  and  that  the  de- 
crees already  passed  at  Trent  should  be  re-examined. 
Charles  spared  no  pains  to  induce  them  to  comply  with 
his  wishes ;  and  at  length,  on  his  assurance  that  he 
would  use  all  possible  efforts  that  their  conditions  should 
be  granted,  and  that  at  any  rate  the  Protestant  divines 
should  have  full  liberty  of  speech,  they  gave  consent. 
The  ambassadors  of  the  imperial  cities  were  far  less 
tractable;  they  resolutely  refused  to  yield  to  the  coun- 
cil, and  all  the  negotiations  and.  attempts  of  the  em- 
peror's ministers  to  procure  a  different  decision  were 
unavailing.  After  several  fruitless  conferences,  being 
summoned  before  the  emperor  and  again  urged  to  sub- 
mission, they  presented  a  paper,  containing  the  condi- 
tions on  which  they  would  submit.  Charles  took  no 
notice  of  the  document,  but  thanked  them  for  following 
the  example  of  Maurice  and  the  others,  and  thus  they 
were  dismissed,  without  any  further,  explanation  on  ei- 
ther side  !  The  remaining  members  of  the  diet  acceded 
to  the  council,  and  required  that  all  should  be  obliged 
to  obey  its  decrees ;  only  they  wished  that  the  Pro- 
testants should  be  furnished  with  an  ample  safe-con- 
duct, and  be  permitted  to  state  and  defend  their  opi- 
nions.18 

Nothing  now  remained  but  to  persuade  the  Pope  to 
remove  the  council  back  again  to  Trent.  But  his  Ho- 
liness was  inexorable.  He  pretended  that  he  had  not  in- 
terfered in  the  translation  :  the  council  had  voluntarily 
removed  to  Bologna,  and  must  voluntarily  return  to 
Trt  "t ;  he  left  it  to  their  unfettered  decision.  On  the 
othe  irand,  they  were  sufficiently  aware  of  his  inclina- 
tions, and  refused  even  to  consider  the  question  till  the 
dissenting  prelates  had  joined  them.  Various  plans 
were  suggested,  in  the  hope  of  effecting  conciliation  or 

n  Pallav.  1.  x.  c,  5. 

18  Pallav.  ut  swp.  c.  0.    Tfraaa.  I.  fv.  a.  17, 


BAPTISM — CONFIRMATION 

mutual  compromise;  but  i  Fort  w&a  unsuccessful, 

•  that  a  resoluti  I  to  re- 

fuse  ;ill  the  emperor's  reqi  I  ■  or- 

al protestation  to  be  made  in  his  name  against 
the  translation,  and  against  all  the  subsi  quent  prot 
ings  of  the  council.     This  was  done,  both  at  Bobj 
and  Koine,  according  to  the  u  ' 9 

The  publication  of  the  Interim  followed.     It  was  a 
bold  and  extraordinary  of  doctrine  de- 

cidedly Roman  Catholic,  thoi 

with  studied  ambiguity,  and  a  scheme  of  ecclesiastical 
discipline  comprising  -  innovations,  were  im- 

posed upon  Germs  remain  i 

till  the  decision 

restored  peace  and  unit y  to  th  ■  h.2°  Bythisaot 
the  emperor  openly  set  at  thorny  of  the 

■mbly  at  Bologna;  and  the  Papal  party  saw  that  it 
was  necessary  to  settle  the  dispute  respecting  the  trans- 
lation, since  otherwise  the  lo  ted  question  of  re- 
form would  probably  be  decided  in  a  manner  little  pala- 
table to  the  Roman  See. 

At  th-;  Kcitement  was  occasioned  by  the  pub- 

lication of  the  Interim.  Before  it  was  ,  I  to  the 
world  copies  had  been  sent  to  Bologna  and  Rome,  that 
it  might  be  examined  by  the  1 '  Catharin 

and  Seripand,  who  were  charged  with  the  examination, 
complained   that   in  the   statement   of  those    doctrines 

ich  had  been  already  i 

of  the  decrees  was  not  adopt  I  on  the 

sundry  unfavourable  remarks  and  criticisms. 
S  osed  to  declare  t!  dation  to  Bologna 1 

ful,  in  direct  opposition  to  the  em;  to  sus- 

pend the  council  till  happier  times.    De  Mont<  ich 

19  At  Bologna,  .Fan.  16,  1548, by  Vargas  and  \  ■  ■    >  Borne, 

by  the  ambassador,  Mendoza.     Pallav.  ut  sup.  c.  II 
I.    Plat,  in.  p.  68  I — 7 
t)iit  too  long  for  insertion. 
lit'.-  ai  Bologna,  an  i  <>■•■ 
!  - 
Pallav.  at  sup.  c.  17.     S         s.  21—24.    Le  Plat,  iv.  p.  32— 
101. 

I 


f 46  THE    SACRAMENTS. 

exasperated ;  he  earnestly  requested  the  Pope  to  transfer 
the  whole  business  of  the  assembly  to  Rome,  where  it 
might  be  managed  under  Lis  own  inspection,  without 
fear  of  interference.  Others  wished  that  legates  might 
be  sent  into  Germany  with  all  possible  despatch,  in  the 
hope  that  they  would  be  permitted  to  mould  the  Interim 
into  some  more  tolerable  form,  before  it  was  published. 
The  wiser  part  exhorted  their  brethren  to  let  it  alone. — 
But  all  were  astonished  at  the  arrogance  of  the  empe- 
ror, a  secular  prince,  in  presuming  to  dictate  in  matters 
of  religion,  which  had  been  for  ages  considered  the  sole 
prerogative  of  the  priesthood.  As  for  the  Pontiff,  though 
he  was  somewhat  agitated  by  this  new  attempt  to  in- 
fringe upon  his  authority,  he  soon  perceived  the  folly 
and  futility  of  the  measure,  and  foresaw,  that  like  many 
other  attempts  to  reconcile  opposite  systems  and  in- 
terests, it  would  displease  all  parties.  And  so  it  proved. 
Both  Protestants  and  Roman  Catholics  wrote  against 
the  Interim  and  refused  to  submit  to  it:  it  was  altoge- 
ther a  mortifying  failure. 

Almost  two  years  had  now  elapsed  since  the  transla- 
tion of  the  council,  and  there  was  less  hope  than  ever  of 
healing  the  breach  which  was  then  made.  Fear  of  the 
emperor,  and  concern  to  preserve  the  friendship  of  his 
new  ally,  the  king  of  France,  kept  the  Pope  in  a  state 
of  hesitation,  and  prevented  him  from  taking  any  deci- 
sive step.  But  the  assembly  at  Bolog-na  had  dwindled 
into  utter  insignificance ;  scarcely  any  were  left  but  th? 
avowed  pensionaries  of  the  Apostolic  See:  to  dignify  it 
b}'  the  appellation  of  "  General  Council"  was  too  ridicu- 
lous to  be  permitted  any  longer.  The  reputation  of  the 
Roman  Catholic  church  required  the  dissolution  of  that 
body;  and  De  Monte  was  informed  (Sept.  17,  1549) 
that  as  the  Pope  intended  to  have  the  question  of  reform 
discussed  at  Rome,  the  labours  of  the  fathers  were  no 
longer  required.  In  obedience  to  this  message  the  few 
remaining  prelates  left  Bologna.2  r 

Paul  III.  did  not  long  survive  the  suspension  of  the 
council.  He  died  Nov.  10,  1549.  In  his  last  mo- 
si  Pallav.  1.  xi.  c.  4. 


BAPTISM  —  CONFIRMATION,  \  17 

ments  he  bitterly  bewailed  the  ingratitude  and  neglect 
with  which  he  was  treated,  and  wished  he  had  never 
been  bom.3-     But  few  Popes  have  found  a  death-bed 

easy. 

88  Tlnun.  1.  vi.  s.  10.  The  carious  reader  may  be  diverted  by 
tin-  perusal  of  an  amnsing  pasguinade,  purporting  to  describe  the  re- 
ception of  the  Pontiff  in  the  infernal  regions  Wolf.  Lecfiones  Me- 
morabiles, torn.  ii.  p.  ">o4 — 5o'J. 


148 


CHAPTER  VII. 

THE    EUCHARIST. TRANSUBSTANTIATION. 

Election  of  Julius  III.  to  the  Papal  chair — Negotiations  between  the 
Pope  and  the  emperor  respecting  the  resumption  of  the  council — 
Publication  of  the  bull — Objections  of  the  Protestants — The  coun- 
cil re-opened — Eleventh  Session — Twelfth  Session — Ex- 
hortation of  the  Legates — Protestation  of  the  King  of  France — 
Debates  on  the  Eucharist,  and  on  appeals  to  Rome — Thirteenth 
Session — Decree  on  the  Eucharist — Postponement  of  certain  ar- 
ticles till  the  arrival  of  the  Protestants — Safe  conduct  granted  them 
— Ambassadors  from  the  Elector  of  Brandenburg. 

When  the  cardinals  entered  into  the  conclave  to  choose 
a  new  Pope,  they  prepared  and  signed  a  series  of  reso- 
lutions, which  they  severally  bound  themselves  by  so- 
lemn oath  to  observe,  in  the  event  of  being  elected  to 
the  Apostolic  chair.  The  resumption  of  the  council,  the 
establishment  of  such  reforms  as  it  might  enact,  and  the 
reformation  of  the  court  of  Rome,  were  included.2  3  It 
was  long  before  they  could  agree,  so  powerful  was  the 
influence  of  party  feelings  and  conflicting  interests,  pro- 
ducing complicated  intrigue,  and  thereby  extending  their 
deliberations  to  a  most  inconvenient  and  wearisome 
length.  At  last  the  choice  fell  on  De  Monte  the  former 
legate  at  Trent,  who  was  publicly  installed  into  his 
high  office,  Feb.  23,  1550,  and  assumed  the  name  of 
Julius  III.24 

The  well  known  character  and  previous  conduct  of 
the  new  Pontiff  gave  little  hope  of  an  amicable  adjust- 

23  Le  Plat,  iv.  p.  156—159. 

24  Histoire  des  Conclaves,  torn.  i.  p.  101 — 110.  Julius  bestowed 
his  cardinal's  hat  on  a  young  man  named  Innocent,  the  keeper  of 
his  monkey,  of  whom  he  was  suspected  to  be  too  fond.  When  the 
cardinals  remonstrated  with  him  on  occasion  of  this  promotion,  he 
replied,  "And  what  merit  did  you  discover  in  me,  that  you  raised 
me  to  the  Popedom?"  They  could  not  easily  answer  such  a  ques- 
tion.   Vide  Thuan.  Hist,  ut  sup. 


THE    EUCHARIST — TRANsins'i  ANIMATION.       110 

■•  in  matters  ofn  ligion.  Proud,  passionate,  and  un- 
yielding i  >uld  not  endure  to  be  opposed  or  thwarted, 
and  counted  that  man  his  enemy  who  resisted  his  will. 
He  who  in  a  subordinate  capacity  had  manifested  such 
u  haughty  bearing,  could  not  be  expected  to  lower  his 
tone  whin  raised  to  so  high  an  exaltation,  and  regarded 
as  a  god  upon  earth.  Nevertheless,  the  proudest  minds 
must  sometimi  I  >.  and  circumstances  will  often 
forci  character  and  constitutional 

tendencies  of  the  individual  would  have  induced  him  in- 
dignantly I  The  difficulties  of  anew  and  un- 
tried situation,  and  the  injury  already  sustained  by  the 
R  S  trough  the  late  contentions  led  Julius  to 
think  of  conciliation.  Probabh',  too,  this  disposition 
was  nurtured  by  his  inordinate  love  of  pleasure,  for 
winch  he  would  scarcely  have  found  time,  had  he  reso- 
lutely opposed  the  remonstrances  and  demands  of  the 
emperor.3  • 

Charles  thought  this  a  favourable  opportunity  to 
press  the  resumption  of  the  council,  and  sent  Mendoza 

Koine  to  carry  on  the  negotiation.  On  his  arrival, 
the  matter   wi  rred  to  a  committee  of  cardinals, 

who.  after  long  di  Lil  i  ration  recommended  the  Pope  to 
accede  to  the  emperor's  wishes,  and  to  convoke  the  coun- 
cil again  al  Trent,  on  the  following  conditions: — 1. 
That  the  co-operation  of  the  king  of  France  should  be 
2,  that,  as  i  xpenses  were  incurred  by 

the  maintenance  of  the  Italian  prelates,  who  were  gene- 
rally poor,  arrangements  should  be  made  to  bring  the 
council  to  a  s;  onclusion;   3,  that  the  decrees  al- 

■  I  at  Trent  should  not  be  disturbed;  4,  that 
Papal  authority  should  be  entirely  preserved.  Ju- 
lius stions,  and  gave  instructions  to 
his  ..  3  at  the  courts  of  the  emperor  and  the  king  of 
l\  tnce  to  inform  those  monarchs  of  his  intention,     At 

private  letter  to  Charles,  re- 
minding him  that  for  this  compliance  he  expected  a 
suil  I  be  mutually  advan- 

i  Ives  under  reciprocal  engage- 
its  to  pi'  ich  other's  authority  and  rights.  The 

59  Jnlios'i  love  ofluxory  and  ii  attested  by  all  tba  histo- 

rians.   Sarpi,  Li         .       PaUav.  1.  xi.  c.  7.  i.   1.    Onophriui  in 

vit. 

13* 


150  THE    EUCHARIST 

sagacious  pontiff  Lad  no  thought  of  playing  an  uncer- 
tain game.  He  had  no  objection  to  amuse  Christendom 
with  the  imposing  solemnities  of  a  general  council,  but 
he  would  first  be  saved  harmless.  The  emperor  might 
enslave  Germany,  persecute  the  Protestants,  and  do  any 
thing  else  he  pleased,  so  that  he  left  the  Papal  preroga- 
tives untouched,  and  repressed  those  busy  in  termeddlers 
who  were  always  urging  the  reformation  of  manners 
and  discipline.  Charles  was  too  ready  to  further  his 
views. 2  6 

A  diet  was  held  at  Augsburg  in  the  autumn,  when 
the  emperor  informed  the  assembled  states  of  the  pro- 
jected re-opening  of  the  council,  and  required  on  their 
part  an  unreserved  submission  to  its  decrees.  But  the 
Protestant  princes  and  cities  refused  to  bind  themselves 
in  such  an  unqualified  manner,  unless  their  demands  at 
the  previous  diet  were  conceded.  The  emperor  was 
much  embarrassed,  and  wrote  to  the  Pope,  stating  his 
difficulties,  and  requesting  that  he  might  see  a  rough 
copy  of  the  bull  for  convening  the  council  before  it  was 
published,  that  if  it  contained  any  thing  likely  to  offend 
the  Germans,  it  might  be  altered.  Julius,  however, 
deemed  such  a  proceeding  beneath  his  dignity.  In- 
stead of  complying  with  the  emperor's  wish  he  caused 
the  bull  to  be  immediately  prepared,  and  sent  it  to  him 
in  its  complete  state,  signed  and  sealed,  though  not 
published.  Nor  did  he  deign  to  show  any  moderation 
in  the  style  and  temper  of  the  document ;  on  the  con- 
trary, it  contained  expressions  that  could  not  but  be 
obnoxious  and  offensive,  even  to  many  Roman  Catho- 
lics. The  pontiff  asserted  that  he  possessed  the  sole 
power  of  convening  and  directing  general  councils; 
commanded,  "in  the  plenitude  of  Apostolic  authority," 
the  prelates  of  Europe  to  repair  forthwith  to  Trent; 
promised,  unless  prevented  by  his  age  and  infirmi- 
ties, or  the  pressure  of  public  affairs,  to  preside  in  per- 
son ;  and  denounced  the  vengeance  of  Almighty  God, 

26  Pallav.  ut  sup.  c.  8—10.  Sarpi,  s.  30,  31.  "  His  Majesty  has 
promised  that  they  shall  not  go  oh  with  the  Reformation,  except  as 
far  as  the  Pope  shall  think  it  adviseable  ;  and  he  will  take  care  that 
the  Bishops  make  uo  opposition  to  his  Holiness,  and  that  they  shall 
sanction  whatever  he  shall  wish."    Vargas,  p.  76. 


TRANSUBSTANTIATION.  151 

and  of  the  Apostles  Peter  and  Paul,  on  any  who  should 
resist  or  disobey  the  decree.87 

The  emperor's  perplexity  was  greatly  increased  by 
the  arrival  of  the  bull.  There  was  just  cause  to  appre- 
hend the  effects  it  would  produce  on  the  Protestants, 

:  that  they  would  be  so  exasperated  as  to  refuse 
-mu  to  the  council  T<>  avert  thai  evil,  instruc- 
tions were  sent  to  the  Imperial  ambassador  at  Rome  to 
use  his  utmost  efforts  to  persuade  Julius  to  revise  the 
bull,  and  expunge  the  most  objectionable  passages.  But 
his  Holiness  was  inflexible.  It  was  evident  that  he 
wished  to  hinder  the  Protestants  from  going  to  Trent, 
and  was  determined  by  this  means  to  prevent  the  dis- 

rions  which  would  result  from  their  appearance  there; 
for  that  reason  he  had  •  □  ployed  the  expressions  so 
loudly  complained  of,  nor  could  any  arguments  or  re- 
monstrances induce  him  to  consent  to  the  least  alter- 
ation. In  short,  to  get  rid  of  the  importunities  of  the 
ambassador,  he  published  the  bull  in  due  form,  Jan.  27, 
1551,  and  transmitted  it  to  the  Archbishops,  to  be  by 
them  communicated  to  the  prelates,  and  all  other  par- 
ties concerned. 

When  the  bull  was  presented  at  the  diet,  it  produced 
exactly  the  effects  that  were  anticipated.     The  Protest- 
ants declared  that  such  arrogant  pretensions  precluded 
hope  of  conciliation,  and  that  they  must  retract  any 
promise  they  '  bmit  to  the  council,  since 

it  could  not  be  done  without  wounding  their  consciences 
God.      I        I    ttholics  said  as  there  was 
no  probability  of  reconciling  the  Protestants,  it  would 
te  their  time  and  money  by  going  to 
Trent.     C  to  do  to  allay  the  agitation. 

He  en:  n  to  consider  that  the  bull  was  drawn 

up  i.i  •  Ly  adopted  in  convening  general 

ucils,   a  as  far  as  related  to 

nrould  take  care  that  nothing  was  done 


-"■  I'.ill.iv.  ut  rap.  c.  11.  s.  3.  Sarpi.  I.  in.  3.  33.  Lo  Tint,  iv. 
p.  167.  The  boll  mi  re-publiahed  bj  Vida,  accompanied  with  a 
severe  a  momentary.     Wolf.  Leet.  Memorab  t « >  •  n  -  i  i . 

— 644.     Woll  that  a  new  coinage  Was  iaaned  i>y  Ju- 

ioa  111   with  this  motto-     G  gnum.qnod  mihi  aonparoe- 

rit  permit—  The  natwn  and  kingdom  iclncli  icill  not  uOtymc,  shall 
jKrtah." 


i: 


152  THE    EUCHARIST 

prejudicial  to  their  interests.  He  promised  also  to  repair 
in  person  to  Trent  or  some  neighbouring  place,  to  watch 
over  the  proceedings  of  the  assembly.  Upon  these 
assurances,  the  effervescence  of  feeling  partially  subsid- 
ed. In  the  recess  of  the  diet,  published  Feb.  13,  the 
emperor  engaged  that  every  thing  transacted  at  the 
council  should  be  done  in  a  legal  and  orderly  manner ; 
that  its  decisions  should  be  according  to  the  doctrine 
of  Scripture  and  the  fathers :  and  that  none  should  be 
prevented  from  proposing  whatever  they  conscientiously 
judged  conducive  to  the  general  welfare.  When  the 
Pope  was  informed  of  it  he  jocosely  said  that  Charles 
had  chosen  this  method  of  balancing  the  account  be- 
tween them  for  publishing  the  bull  without  his  concur- 
rence.2 8 

Cardinal  Crescendo  was  appointed  to  preside  over  the 
council,  as  the  Pontifical  Legate.  With  him  were 
joined  in  the  capacity  of  nuncios,  Pighino,  Archbishop 
of  Siponto,  and  Lippoman,  bishop  of  Verona.  Nomi- 
nally, the  latter  were  inferior  in  power  and  authority  to 
the  legate  ;  but  in  reality  there  was  little  or  no  distinc- 
tion ;  the  commission  was  given  to  them  jointly,  and 
they  were  instructed  with  ample  power  to  resume,  direct, 
and  carry  on  the  council,  as  if  the  Pope  himself  were 
present.  Three  ambassadors  were  sent  by  the  emperor, 
Counts  de  Monfort  and  Toledo,  and  William  of  Poic- 
tiers,  severally  representing  his  Imperial,  Spanish,  and 
Flemish  dominions.  The  Protestant  States  also  pre- 
pared to  advocate  their  cause,  both  by  ambassadors  and 
divines.  Melancthon  was  selected  by  Maurice  of  Sax- 
ony, and  ordered  to  prepare  a  confession  of  faith,  to  be 
presented  to  the  assembled  fathers  in  his  name.  The 
Elector  of  Brandenburg  employed  Brentius  for  the  same 
purpose.  A  Gafe-conduct  granted  by  the  emperor  as- 
sured the  Protestants  that  they  should  have  full  liberty 
to  go  to  Trent,  remain  there,  and  return  when  they 
pleased,  without  fear  of  molestation.  But  the  fate  of 
John  Huss  had  made  such  an  impression  on  their  minds 
that  even  the  emperor's  pledge  for  their  safety  was  re- 
garded as  insufficient.  For  any  thing  they  knew,  the 
council  of  Trent  might  do  as  the  council  of  Constance 

28  Le  Plat,  iv.  p.  170—210.     Sarpi,  1.  iii.  s.  34. 


TKANsrnsTANTIATlON  153 

had  done.  These  doubts  and  difficulties  being  laid  be- 
fore the  emperor  In  Maurice,  he  engaged  to  procure 
from  the  council  such  a  safe-conduct  as  should  satisfy 
all  parties.*" 

A  quarrel  between  the  Pope  and  the  king  of  France 
had  so  alienated  the  mind  of  the  latter  that  he  refused 
to  co-operate  with  his  Holiness  in  his  endeavour  to  re- 
pair the  breaches  of  the  church,  and  prevented  the  pre- 
lates of  his  kingdom  from  going  to  Trent.  He  even 
tlir.  Miiiinon  a  national  council,  by  which  his 

subjects  might  obtain  redress  of  grievances,  and  relieve 
from  the  oppressive  yoke  of  Rome.  Fear- 
that  the  threat  would  bee:  I,  Julius  determined 
to  proceed  to  business  at  once,  it  being  held  unlawful 
to  convene  a  national  council  while  a  <\  assembly 
of  the  representatives  of  the  church  was  sitting.  Ac- 
cor.li!.Lrly.  having  re-appointed  Massarelli  to  the  office 
of  secretary,  offered  public  prayers  for  the  success  of  the 
enterprise,  and  issued  a  bull  of  indulgences,  after  the 
example  of  his  predecessor,80  he  despatched  the  legate 
and  nuncios  to  Trent,  and  ordered  all  the  bishops  then 
at  Rome  to  follow  them  immediately. 

1  ■  M  y  1,  1551,  the  eleventh  session  was  held,  and 
the  council  :   with  the  usual  solemnities.' ' — 

During  the  next  four  months  scarcely  any  thing  was 
done.    The  fathers  wereoccupied  in  settling  sorncques- 

s  of  precedence,  and  the  discussions  that  had  taken 
place  at  Bologna  were  read  in  their  hearing;  but  in  the 

"nee  of  the  Germans  they  were  unwilling  to  com- 

nce  the  regular  business  of  the  council.  In  August, 
the  Electors  of  Mentz  and  Treves,  with  several  prelates, 
am  i  I  Still,  the  number  assembled  was  very  small, 
and  it  was  judged  expedient  again  to  postpone  the 
publication  of   a   decree.      Nev<  the   session 

8  irpi,  I.  iv.  b.  4.     Le  Plat,  it.  p.  212.     Melancthon  anticipat- 
ed little  good  etfretto  result  from  the  appearance  of  himself  and  his 
'nun  .a  Trent     "  Although  many  blame  us  lor  undertaking  this 
journey  (and  I  ihonld  hare  preferred  to  baT<  '  'it  a  distance 

the  company  and  presence  of  my  familj  and  friendsO  nevertheless, 
\\  hether  these  things  arc  transai  led  at  the  cowl  witn  hones)  or  de- 
ceitfnl  intent      -  I  unmons,  that  men  maj  not  say,  as  is 

sometimes  said,  that  we  have  avoided  a  public  meeting  from  fear  or 
petulanct         I  |  istols,  p.  286. 

30  Le  Plat,  iv.  p.  217.      31  Pallav.  J.  xi.e.  40.     Sarpi,  1.  iv.  e.  1. 


154  THE    EUCHARIST — 

was  held  at  the  appointed  time  (Sept.  I.)  Instead  of  a, 
sermon,  an  exhortation  addressed  to  the  assembly  in  the 
name  of  the  president,  was  read  by  the  secretary.  The 
fathers  were  reminded  that  their  undertaking  was  most 
important  and  difficult,  being  nothing  less  than  to  extir- 
pate heresy,  reform  discipline,  and  restore  amity  and 
concord  among  the  rulers  of  the  European  States.  They 
were  exhorted  to  feel  their  own  insufficiency,  and  to 
look  to  God  with  earnest  desire  and  humble  confidence ; 
for  the  cause  in  which  they  were  engaged  was  the  cause 
of  religion,  and  involved  the  safety  of  the  church,  for 
•which  the  Supreme  Being  gave  his  only-begotten  Son. 
With  humility  and  godly  sorrow  it  behoved  them  to  pre- 
sent themselves  before  the  Lord,  and  by  good  works  and 
fruits  worthy  of  repentance  to  prepare  their  hearts  for 
the  influences  of  the  Holy  Spirit,  who  undoubtedly  pre- 
sided over  general  councils,  lawfully  convened.  If  the 
•Saviour  promised  to  be  where  only  two  or  three  were 
gathered  together  in  his  name,  how  much  more  might 
the  presence  and  aid  of  the  Spirit  of  God  be  expected 
when  so  many  priests  and  holy  fathers  were  assembled, 
and  on  such  an  occasion  !  Their  decrees  would  be  not 
so  much  the  decrees  of  men  as  of  God.  Did  the  Re- 
deemer promise  eternal  life  to  him  who  should  give  food, 
clothing,  or  relief  to  one  of  his  disciples  1  How  much 
greater  would  be  their  merits,  by  whose  pious  care  not 
one  or  two  souls  only,  but  whole  countries  would  be 
-snatched  from  the  jaws  of  Satan  !  To  them  the  church 
looked  for  help :  the  ship  was  well  nigh  broken  by  the 
violence  of  the  tempest ;  the  negligence  of  the  sailors 
had  exposed  her  to  imminent  peril;  they  only  could 
bring  her  safely  into  port.  But  if  they  hoped  to  succeed 
in  this  attempt,  they  must  put  away  all  contention,  envy, 
and  strife;  be  grave,  gentle,  meek;  exhibiting  the 
lovely  example  of  charity  and  perfect  union  ;  not  seek- 
ing their  own,  but  the  things  that  were  Jesus  Christ's.33 
On  this  occasion  the  council  was  compelled  to  hear 
another  protestation  against  itself.  James  Amyot,  Ab- 
bot of  Bellosane,  appeared  at  the  session  with  a  letter 
from  the  king  of  France,  which,  after  some  quibbling 
.about  the  form  of  superscription  was  suffered  to  be  read, 

32  Pallav.  I.  xl,  c.  15.     Sarpi,  1.  iy.  s.  6.     Le  Plat,  i.  p.  170—174. 


TKAN  -i  i.-i  v\TI.\  riON 

as  was  also  the  protestation     His  most  Chri  \[  ■ 

the  fathers  that  bi  n.'_r  prevented  fi 
taking  pari  in  their  proceedii  gs  bj 
ing  between  himself  and  the  Pope,  he  could  not  consi- 
them  as  a  g<  neral  council  of  the  <  latholic  church, 
but  onl  v  as  a  pin  sembly,  convened  for  the  pro- 

motion of  party  views  and  private  inter*  sts :  that  France 
would  qoI  be  bound  to  observe  their  :  and  that 

deemed  neces- 
sary for  the  welfare-of  m  in  his  dominions,  with- 
out any  regard  to  their  assembly.33      No  answer  y 

\    iyot  was  directed  to  attend  at 
ppointed  to  be  held  Oct.   11:  it  was 
lived  that  on  that  day  a  d<  ould  be  passed  on 

•  of  the  eucharist,  and  that  the  remain- 
obstacles   to   episcopal   residence  should   also   be 
Li  d. 

I  .  •  debateson  the  euchar  unusually  Languid; 

partly  because  little  difference  of  opinion  prevailed  among 
the  fathers,  and  partly  because  the  whole  question  had 
been  examined  at  Bologna  so  thoroughly  as  almost  to 
any  further  investigation  unnecessary.  The  fol- 
lowing regulations  were  made,  to  erved  hythedi- 
\  ines  in  carrying  on  the  discussion  :  viz.  that  their  sen- 
timents si.  ipported  by  the  authority  of  the 
Scriptures,  apostolic  tradii  ived  councils,  Papal 
constitutions  and  •'  the  writings  of  the  fathers, 
and  the                            t  of  the  C  church ;  that 

.•  should  observi  ly,  and  abstain  from  all  sup 

fluous  and  and  unseemly  contention; 

and  that  in  delivering  pinions  the  I  divines 

ild  first  speak,  then  the  empi 
the  others — the  seculars,  according  to th<  oftheis 

audi-.  according  to  the  rank  of  their 

P  at  sap.  c.  17      9  J       I  I    "trcs  des 

f:     -  l'     i<  bristieas,  &c   p.  21 — 37.     Paris,  1654.     Some  of  the 
pre!  ■  .  the  Sp  iniards,  w  •  ffended, 

the  king's  tetter  v  wnWy*  ofholj  fathers  (con- 

tnd  Ml  lotbe   "General  Couwil"  (Concilium  generale.) 
1  will  not  hear  the  kit  ;  id  the  Archbishop  of 

M   otz,  "  bow  w  ill  you  bear  the  <  lerman  Prol  '•••  ho  »■  - » M  as  a 

cotttweit  of  malignant*  '  '    The  reader  will  not  fail  to  observe  that  the 
absence  of  the  J  reach]         •  •  ■■tally  destroys  the  claim  of  the  coon 
b«  considered  "  general.'  durins  tin*  period  of  it?  history. 


156  THE    EUCHARIST 

orders.  Although  this  method  of  proceeding  was  very 
far  from  being  adapted  to  elicit  truth,  the  word  of  God 
being  only  considered  as  one  among  other  authorities, 
the  Italians  were  much  dissatisfied.  They  were  so  ac- 
customed to  the  metaphysical  subtleties  of  the  scholastic 
divinity,  and  so  imperfectly  versed  in  Scripture,  that 
they  dreaded  the  consequences  of  being  compelled  to 
adopt  even  so  partial  a  reference  to  its  pages,  and  loudly 
complained  of  the  regulations. 34 

There  was  some  disputing  respecting  the  necessity  of 
auricular  confession  before  participation  of  the  eucharist. 
Melchior  Cano  and  many  others  denied  that  necessity  ; 
the  majority,  however,  thought  differently  ;  but  the  lan- 
guage of  the  decree  was  modified  and  softened,  and  an 
anathema  was  not  pronounced  against  those  who  held 
the  other  opinion.  Some  other  minor  varieties  of  sen- 
timent were  observed,  which  were  easily  reconciled,  and 
need  not  be  enumerated.  The  chief  contest  respected 
the  mode  of  Christ's  presence  in  the  sacrament,  and  the 
true  meaning  of  the  word  "  transubstantiation."  The 
Dominicans  and  Franciscans  were  divided.  The  for- 
mer maintained,  "  that  Jesus  Christ  exists  in  the  sacra- 
ment, not  as  coming  thither  from  a  place  in  which  he 
was  before,  but  because  the  substance  of  the  bread  being 
changed  into  his  body,  he  is  in  the  place  where  the 
bread  was  before  without  coming  to  it  from  any  other 
place;  and  that  as  the  whole  substance  of  the  bread  is 
changed  into  the  whole  substance  of  his  body,  that  is 
to  say,  the  matter  and  form  of  the  bread  into  the  matter 
and  form  of  his  body,  this  is  the  change  which  is 
properly  called  transubstantiation."  They  also  dis- 
cinguished  two  modes  of  existence  in  the  Saviour ;  "  the 
one  his  heavenly,  the  other  his  sacramental  presence; 
the  first  being  natural,  the  second  altogether  extraor- 
dinary, and  totally  different  from  all  other  beings." — 
The  Franciscans  held,  "  that  the  power  of  God  may 
cause  a  body  to  exist  truly  and  substantially  in  many 
places,  and  that  when  it  occupies  a  new  place,  it  is  be- 
cause it  goes  thither,  not  by  a  successive  motion,  as  if  it 
left  one  to  goto  another,  but  by  an  instantaneous  change 
which  causes  it  to  occupy  a  second  place  without  leav- 

34  Le  Plat,  iv,  p.  258.     Sarpi,  s.  10. 


TK  AN?  INSTANTIATION 

uicr  the  first;  that,  by  the  ordinance  of  <  tod,   wl 

i         i  lineth  no  other 

Bubstani  ;  not  that  tins  lattei  sub  is  de- 

Btrojed,  but  the  bodj  of  Christ  has  taken  its  place;  and 
thattrai  ntiation  docs  not  consist  in  the  formation 

of  the  body  I  'hrist  out  of  the  substance  of  the 

bread,  as  the  Dominicans  maintained,  but  that  it  is  the 
succession  of  the  first  to  the  second.'1  They  also  held, 
in  opposition  to  the  Dominicans,  that  the  mode  of 
i  nee  in  heaven  is  not  different  from  las  ex- 

istence in  the  sacrament  as  to  substance,  but  solely  as  to 
quantity ;  for  that  in  heaven  hi  3  the  space 

that  naturally  belo  while,  in  the  sacrament, 

substance  occupies  no  place!  Each  party  was  fully 
convinced  of  the  truth  of  the  opinion  it  maintained,  and 
that  it  was  perfectly  clear  and  intelligible;  and  each 
charged  the  other  with  folly  and  absurdity.  The  de- 
cree was  so  framed  that  both  could  subscribe  it,  and  ac- 
commodate it  to  their  respective  views.35 

It  was  deemed  expedient  on  this  occasion  to  recur  to 
the  plan  adopted  in  the  sixth  session,  and  to  introduce 
the  canons  by  explanatory  chapters,  containing  the 
doctrine  of  the  church  as  now  revised  and  corrected. — 
The  importance  of  the  subject,  involving  some  of  the 
iritiesofthe  Protestant  fficient 

for  this  measure.     In  accordance  with  the  di 
ruination,  a  committee  was  appointed,  by  whom  the  dc- 

.'.•■!.     I rpon  I :.  !  the  imperial  amba 
dors  interposed,  and  represented  to  thi  .  that  if  the 

decree  should  pass  there  would  be  no  hope  of  obtaining 
the  sub  .    of   the   Pro:  .     They    therefore 

urged  t  on  of  the  decree  till  their  arrival, 

behalf  a  safe  conduct  m  the  name  of 
the  council.     The   l<  ''"*  de- 

mand,  and  evi  d   i  '  be 

were  thus  thwarted;  it  was  with  diffi  that  a  rup- 

ture was  avoided.     \  tanlly  yielded,  and 

wrote  to  the  Pope,  soliciting  d  dis- 

cs in  tli- 

part  oft  ted  to  communion 

in  both  kinds,  and   to  issue  a  safe-conduct,  but  in  such 

M  Tallav.  I.  xlL  c.2.     Sarpi.S.  13. 

11 


158  THE    EUCHARIST 

general  terms  that  no  advantage  could  be  taken  of  it, 
nor  any  thing-  inferred  prejudicial  to  the  authority  of 
the  Pope  or  the  council.36 

It  was  evident  that  the  arrival  of  the  Protestants  was 
rather  dreaded  than  desired.  The  Pope  had  formed  his 
plans,  and  did  not  intend  to  be  hindered  in  carrying  thern 
into  effect.  Much  embarrassment,  and  probably  some 
mortification,  might  ensue,  if  the  Protestants  were  per- 
mitted to  join  the  council.  They  would  be  expected  to 
declaim  freely  and  fearlessly  against  those  corruptions 
and  abuses  which  even  good  Catholics  wished  to  see 
removed,  but  wished  in  vain.  They  had  openly  declar- 
ed their  purpose  to  demand  a  hearing  on  all  the  contro- 
verted points,  including  those  which  had  been  already 
decided  ;  and  a  revision  of  decrees  passed  in  solemn  ses- 
sion, and,  as  men  were  taught  to  believe,  under  the  di- 
rect influences  of  the  Holy  Spirit.  It  was  manifestly 
inexpedient,  therefore,  to  allow  their  appearance  at 
Trent,  unless  they  came  as  humble  disciples  to  receive 
the  instructions  of  the  fathers,  and  renounce  their  abo- 
minable errors.  By  acting  on  these  principles,  the  le- 
gate kept  the  Protestants  at  a  distance,  or  neutralized 
their  efforts,  and  the  papal  divines  were  spared  the  ne- 
cessity of  encountering  their  opponents  in  the  field  of 
controversy.37 

Very  little  was  done  in  furthering  ecclesiastical  re- 
form, owing  to  the  determined  resistance  of  the  legate, 
who  resolutely  opposed  the  prelates  in  their  attacks  on 
the  encroachments  of  tire  papal  court. 3  s      The  abuse  of 

36  Pallav.  lib.  xii.  c.  8.     Sarpi,  s.  12.     Vargas,  p.  115,  I1G. 

37  "The  Pope  and  his  clergy  expect  the  arrival  of  the  Protestants 
at  Trent  with  the  utmost  fear  and  repugnance.. ..The  whole  body  of 
the  Popish  clergy  endeavour  to  make  the  world  think,  that  they  are 
waiting  for  the  Lutherans,  and  that  they  are  anxious  to  see  them. — 
But,  at  the  same  time,  they  are  employing  every  method  to  exclude 
them  from  the  council."     Vargas,  p.  J 17. 

33  "  That  the  reformation  may  be  brought  about,  it  is  very  neces- 
sary that  his  Majesty  should  give  us  his  support,  and  that  he  should 
strenuously  exert  himself  with  the  Pope  and  the  Fathers  of  the 
council.  If  he  should  fail  us,  abuses  will  be  but  imperfectly  cor- 
rected. The  impure  leaven  that  will  remain,  will  not  fail  to  cor- 
rupt the  whole  mass.  The  presiding  officers  of  the  council  display 
neither  zeal  nor  earnestness  for  the  reformation  of  the  clergy.  They 
openly  declare  that  we  ought  to  remain  satisfied  with  what  they  are 
willing  to  grant  us,  without  our  being  suffered  to  open  our  moutlu 


1  l:  W.-TD.-TANTI  &TIOP.  I  59 

appeals  was  tho  only  subject  discussed  at  any  length. 
B  •  a  gradual  progress  of  usurpation,  the  Popes  had  con- 
fcrWod  that  almost  all  <  nould  be  carried  to  Rome. 

As  a  necessary  <  (mao^ueace,  the  power  of  the  bishops 
was  nearly  annihilated,  and  tnnuutoroUa  vox  nd 

oppressions,  together  with  enormous  expenses,  awaited 
the  hapless  individual  who  found  himself  involved  in 
an  ecclesiastical  suit.  John  (iropper33  addressed  the 
fathers  on  this  subject,  and  his  speech  produced  so  pow- 
erful an  impression,  and  was  so  much  applauded  by  the 
Spaniards  and  Germans,  that  the  Legate  engaged  John 
Baptiste  CastelK4 •  to  answer  it,  whicn  he  did  in  an  ela- 
borate harangue  The  result  was,  that  power  triumph- 
ed over  justice,  and  none  but  trivial  and  unsatisfactory 

irma  were  Buffered  to  pass.4 ' 

When  the  decrees  were  red  and  adopted,  the  le- 

gate laid  before  the  mands  of  the  imperial 

ambassadors  on  behalf  of  the  Protestants,  which,  he  said, 
appeared  to  him  reasonable,  and  ought  to  be  complied 
with.  On  his  recommendation  it  was  agreed  to  post- 
pone till  Jan  25,  in  the  following  year,  the  decision  of 
the  question  of  communion  in  both  kinds,  and  the  com- 
munion of  infants  .  i  the  mean  time  to  prepare  a 
decree  on  penance  and  extreme  unction.  The  presidents 
of  the  council  wer<  to  prepare  a  safe-conduct. 
This  was  procured  by  the  Legate's  management,  and 
enabled  him  to  make  use  of  the  form  sent  him  from 
Rome  for  that  purpose    ;  - 

The  thirteenth  session  was  celebrated  Oct.  11,  with 
great  pomp.  In  the  following  terms  did  the  council  set- 
tle the  loo  ect  of  transubstantiation : — 

"T;  .  oecumenical,    ami  ral  Coun- 

cil of  Trent,  lawfully  assembled,  &c.  being  c> 

ler  the  special  guidance  and  government  of  the  Holy 
;n  order  to  expound  the  true  and  ancient  doctrine 

ekeanv  oil,,  r  demand       T      Biahopi  ire  much  troubled  that 
the?  are  lietnioil  •••  m  i'Ii  an  appe  ranee  of  chagrin,  whenever  they 
■peak  of  a  reformation."     \     j  -  p.  170. 
»  Arcbdi  '    logne,  an  eminent  divine  and  canoniat   See 

DM   /'■>:     I  wi. 

\-i  Italian     Promoter  of  the  Council,  an  office  •omewbat  ana- 
Isajona  to  that  of  the  Speaker  of  onr  H  I    mmone. 

41  Pallav  lib  "  lib-  iv.  s.  15,  10. 

0  I'jll.tv.  Hb.  xii.  c.  8.     Barpi,  lib.  i»   ■  18. 


160  '  THE    EUCHARIS 

of  faith  and  the  sacraments,  and  apply  a  remedy  to  all 
heresies  and  other  most  grievous  evils  by  which  the 
church  of  God  is  now  miserably  vexed  and  rent  in  pioocs 
— hath  from  the  first  particularly  desired  to  root  out  ut- 
terly the  tareo  of  accursed  errors  and  schisms,  which  the 
enemy  has  sown  in  these  calamitous  times,  respecting 
the  doctrine,  use,  and  worship  of  the  most  holy  eucharist; 
which  sacrament  our  Saviour  hath  left  in  the  church  as 
a  symbol  of  the  unity  and  love  in  which  he  hath  willed 
all  Christians  to  be  joined  and  knit  together.  There- 
fore, the  same  most  holy  council  strictly  enjoins  all  the 
faithful  in  Christ,  that  they  presume  not  hereafter  to  be- 
lieve, teach  or  preach  otherwise  respecting  the  most  ho- 
ly eucharist,  than  is  explained  and  defined  in  this  present 
decree ;  in  which  is  delivered  the  genuine  and  whole- 
some doctrine  of  the  venerable  and  divine  sacrament  of 
the  eucharist,  as  the  Catholic  church,  instructed  by  our 
Lord  Jesus  Christ  and  his  apostles,  and  taught  by  the 
Holy  Spirit,  who  constantly  leadeth  her  into  truth,  hath 
held:  and  v.  ill  keep  to  the  end  of  the  world. 

w  Chap.  I.  Of  the  real  presence  of  our  Lord  Jesus  Christ 
in  the  most  holy  Sacrament  of  the  Eucharist. 

"In  the  first  place,  the  holy  council  teacheth,  and 
openly  and  plainly  professeth,  that  our  Lord  Jesus  Christ, 
true  God  and  man,  is  truly,  really,  and  substantially 
contained  in  the  pure  sacrament  of  the  holy  eucharist, 
after  the  consecration  of  the  bread  and  wine,  and  under 
the  species  of  those  sensible  objects.  Neither  is  it  to  be 
regarded  as  contradictory,  that  our  Saviour  should  al- 
ways sit  at  the  right  hand  of  the  Father  in  heaven  ac- 
cording to  his  natural  mode  of  existence,  and  yet  be 
sacramentally  present  with  us  in  his  substance  in  many 
other  places,  according  to  that  mode  of  existence  which, 
though  we  cannot  express  it  in  words,  we  can  neverthe* 
less,  when  thought,  is  illumined  by  faith,  conceive  to  bo 
possible  with  God,  and  ought  most  firmly  to  believe. — - 
For  all  our  ancestors  who  belonged  to  the  true  church 
of  Christ,  did  most  plainly  acknowledge,  in  discours- 
ing on  this  most  holy  sacrament,  that  our  Redeem- 
er   instituted    the   same   when,   after  the  benediction 


■] 


TRANSIT  nSTAN ;ti\tion.  1GI 

of  the  bread  and  wine,43  he  testified  in  clear  and  express 
words,  that  he  pn  disciples  his  nun  body 

and   his  own  blood.     Winch  words,   recorded  by  the 
and  r<  afterwards  by  blessed  Paul, 

do  evidently  require  that  appropriate  and  clear  interpre- 
ts The  Roman  Catboli  •  church  orders  wheaten  bread  only  to  be 
aaed,  and  unleavened,  because  the  eucbarisl  was  instituted  "  on  the 
first  day  of  unleavened  bread."  \  little  wine  is  mingled  with  the 
water:  the  reasons  lor  this  mixture  are  thus  stated  : — 

•■  VVith  the  \\  ino  used  in  the  sacred  mysteries,  ilio  church  of  God, 
however,  has  always  ming  ed  water;  because,  as  we  know  on  the 
authority  of  tin;  council.--  and  the  testimony  of  St.  ( !yprian,our  Lord 
himself  did  so;  and  also  because  this  admixture  renews  the  recol- 
»n  of  the  blood  ami  w  iter  which  issued  from  his  sacred  side. — 
The  word  water  we  also  find  ased  in  the  Apocalypse,  to  signify  the 
people,  and  therefore  water  mixed  with  wine  signifies  the  union  of 
the  faithful  with  Christ  their  head.  This  rite,  di  rived  from  aposto- 
lic tradition,  the  Catholic  church  has  at  all  times  observed.  The 
propriety  of  mingling  water  with  the  wine,  rests,  it  is  true,  on  autho- 
rity so  grave,  that  to  omit  the  practice  would  be  to  incur  the  guilt  of 
mortal  sin  ;  however,  its  sole  omission  would  be  insufficient  to  ren- 
der the  sacrament  null.  But  care  mu<t  be  taken,  not  only  to  min- 
gle water  with  the  wine,  but  also  to  mingle  it  in  small  quantity  :for 
m  the  opinion  afeeeh  riastical  writers,  the  irate  r  is  changed  into  vine" 
The  following  remarks  are  made  on  "  the  aptitude  of  these  two 
elements  to  declare  those  things  of  which  they  are  the  sensible  signs:" 
"  In  the  first  place,  they  Bignify  Christ,  the  true  life  ofthe  world  ; 
for  our  Lord  himself  has  said, 'M)  tl  sb  is  meat  indeed,  and  my 
blood  is  drink  indeed.'  As,  therefore,  the  body  of  our  Lord  Jesus 
Christ  nourishes  to  eternal  life  those  who  receive  it  with  purity  and 
holiness,  with  great  propriety  is  this  sacrament  composed  principal- 
ly of  those  elements  which  sustain  hfe;  thus  giving  the  faithful  to 
understand,  that  the  B  ml  is  nurtured  with  grace  by  a  participation  of 
the  precious  body  and  blood  of  Christ  These  elements  se  ■  tlso 
to  prove  the  dogma  of  the  real  presence.  Seeing,  as  ire  do.  that 
bread  and  irine  are  every  day  changed  by  the  poin  r  of  nature  into  hu- 
man ft  sfl  and  Hood,  in  an .  by  the  obvious  analogy  of  tin  fact,  tht  more 
readily  induce,!  <„  believe  thai  the  substana  ofthe  oread  and  trine  is 
ehan<><d.  by  the  chttorf  bnudichnu.  into  t'o  red  body  and  blood  of 
Christ.  This  admirable  change  also  contributes  to  illustrate  what 
-  place  in  the  -oil.  \-  the  bread  and  wine,  although  invisibly, 
are  really  and  substantially,  changed  into  the  body  and  blood  of 
Christ  we,  although  interiorly  and  invisibly,  vet  really  re- 

newed to  life,  receiving  in  th  ■  sacrament  ofthe  eucharist  the  true 
life.  Moreover,  the  bodj  oftlw  chun  h,  although  one  and  andii  id- 
-  •-  if  the  onion  ofmani  members,  and  of  this  mysterious 
union  no  Ling  i-  m  ire  Bti  kingly  illustrative  than  bread  and  wine. — 
Bread  is  made  from  m  I  ned  from  main  grapes, 

and  thus  nrc  we  too.  ajtbc  agb  m  in;  '  •'  united  hy  this  myste- 

rious bond  of  union,  and  ma  '•'■"  Catechism,  p. 

B1&-816. 

11- 


162  THE  EUCHARIST 

tation  which  has  heen  given  them  by  the  fathers ;  it  is 
therefore  a  most  heinous  crime  that  they  should  be 
turned  by  certain  contentious  and  wicked  men  into  pre- 
tended and  imaginary  figures,  to  the  denial  of  the  truth 
of  the  flesh  and  blood  of  Christ ;  contradicting  therein 
the  universal  sense  of  the  church,44  the  pillar  and 
ground  of  the  truth,  which  detests  these  vain  comments, 
devised  by  impious  men  under  the  influence  of  Satan, 
and  thankfully  acknowledges  and  holds  in  perpetual  re- 
membrance, this  most  excellent  gift  of  Christ. 

"Chap.  II.   Of  the  reason  of  the  institution  of  this  most 
holy  sacrament. 

"Therefore,  when  our  Saviour  was  about  to  depart 
from  this  world  to  the  Father,  he  instituted  this  sacra- 
ment, in  which  he  did  as  it  were  pour  forth  the  riches 
of  his  divine  love  to  men,  and  establish  a  memorial  of 
his  wonderful  deeds:  and  he  hath  commanded  us,  in 
partaking  thereof,  to  cherish  his  memory,  and  declare 
his  death,  till  he  shall  come  to  judge  the  world.  Now 
he  intended  this  sacrament  to  be  received  as  the  spiritu- 
al food  of  souls,  by  which  those  who  live  by  his  life 
should  be  sustained  and  strengthened,  as  he  said,  'he 
who  eateth  me,  the  same  shall  live  by  me;'  and  as  an 
antidote,  to  deliver  us  from  daily  faults,  and  preserve  us 
from  mortal  sins.  Moreover  he  designed  it  as  a  pledge 
of  our  future  glory  and  everlasting  bliss,  and  therefore 
as  a  symbol  of  that  one  body  of  which  he  is  the  head, 
and  to  which  it  is  his  will  that  we,  the  members,  should 
be  joined  by  the  closest  bonds  of  faith,  hope,  and  chari- 
ty, that  we  might  all  speak  the  same  thing,  and  no 
schisms  be  among  us. 4  s 

44  Vide  Bellarmine  de  Sac.  Eucharist,  lib.  ii. ;  and,  on  the  other 
side,  Preservative  against  Popery,  vol.  ii.  tit.  7.  p.  176—252. 

45  The  reasons,  or  effects  of  the  Sacrament,  are  thus  enumerated 
and  described  by  the  compilers  of  the  "  Catechism:" — 1.  Itimparts 
grace:  "  it  is  not,  like  bread  and  wine,  changed  into  our  substance; 
but,  in  some  measure,  changes  us  into  its  own  nature."  2.  Itremits 
venial  sins:  "  whatever  losses  the  soul  sustains  by  falling  into  some 
slight  offences,  through  the  violence  of  passion,  these  the  eucharist, 
which  cancels  lesser  sins,  repairs  in  the  same  manner,  not  to  depart 
from  the  illustration  already  adduced,  that  natural  food,  as  we  know 
from  experience,  gradually  repairs  the  daily  waste  caused  by  the  vital 


TRANSUBST.VN  TIATION.  lt'>3 

"Chap.  III.  Of  the  excellence  of  the  must  holy  en- 
diarist  above  the  other  sacraments. 

"  The  most  holy  eucharist  hath  this  in  common  with 
the  other  sacraments,  that  it  is  a  symbol  of  sacred  things, 
a  visible  form  of  invisible  grace.  But  herein  is  disco- 
vered its  peculiar  excellence,  that  while  the  other  sacra- 
ments then  first  possess  the  power  of  sanctifying  when 
they  are  used  by  anyone,  t  author  of  sanctity  is 

in  the  eucharist  before  it  is  used  :*  6  for  the  apostles  had 
not  yet  received  the  eucharist  from  the  hand  of  the  Lord. 
when  he  affirmed  that  whal  he  wras  presenting  to  them 
llyhisbodj.  And  this  faith  h;  sal  vays  remained 
in  the  church  of  i rod,  that  immediati  c  the  conse- 

cration, 4  7  the  true  body  of  our  Lord,  and  his  true  blood, 

beat  of  the  system."  3.  It  is  "an  antidote  against  the  contagion  of 
Bin.  and  a  shield  against  the  violent  assaults  of  temptation."'  4.  It 
*■  represses  the  licentious  desires  of  the  flesh,  and  keeps  them  in  due 
subjection  to  the  spirit."  5.  It  'facilitates  to  an  extraordinary  de- 
gree the  attainment  of  eternal  lift."  . ..."  The  grace  w  huh  it  imparts 
brings  peace  and  tranquillity  to  the  soul,  and  when  the  hour  shail 
have  arrived  in  which  he  is  to  take  his  departure  from  this  mortal 
life,  like  another  Elias,  who,  in  the  strength  of  his  miracnloos  re- 
past, walked  to  Horeh,  the  mount  of  God.  the  Christian,  invigo- 
rated by  the  strengthening  influence  of  this  heavenly  food,  shall 
wins  his  way  to  the  mansions  of  everlasting  glory  and  never-end- 
ing bliss."     Catechism,  p.  234 — '237. 

46"  With  great  truth  is  the  holy  eucharist  called  the  fountain  of 
all  grace,  containing,  as  it  does,  after  an  admirable  manner,  the 
Bource  of  all  gifts  ami  Races,  the  author  of  all  the  sacraments, 
Christ  our  Lord,  from  whom,  as  from  t heir  source,  they  derive  all 
their  goodness  and  perfection."     Catechism,  p.  234. 

i~  It  is  surely  passing  Bttaage  that  our  Lord  should  have  commit- 
ted so  wondrous  a  power  to  the  Christian  priesthood,  as  is  claimed 
by  the  Roman  Catholic  church,  and  yet  have  lell  no  instructions  as 
to  the  form  and  manner  in  which  it  is  to  he  exercised  ;  so  that  they 
h.iv  e  been  obliged  to  borrow  or  a-lter  his  own  words,  and  turn  them 
into  presumed  forms  of  consecration  :  thus — 

••  From  the  ETangebats  Matthew  and  Luke,  and  sum  from  tlio 

Ap   -tie  [Paul,]  we  learn  that  the  form  of  the  sacrament  enn-ists  in 

these  words, '  lM$itw»gbod§;' ..  and  this  form  of  consecration,  made 

use  of  bv  JeSBI  Christ,  has  I O  uniformly  and  inviolably  observed 

in  the  Catholic  church."  ...."  The  fbnn  crating  the  chalice 

is  comprehended  in  these  word-         /         il  tin  cluiiir,  oj   mjfblood  of 
tin    iu  M  and  eternal  tn-tuinrnt :   llir   v,y>U  rij  of  faith  ;    irlnrh   shall  be 
shed  for  son,  and  fm  iii'inii.  BS  tin  n  mission  if  RMS.      These  words 
are  for  tin-  Boat  pail  uk   n  from  scripture;  some  of  them,  how  ■ 
have  been  preserved  in  the  church  by  apostolic  tradition.". . . .  '•  The 


1G4  THE    EUCHARIST 

together  with  his  soul  and  divinity,  do  exist  under  the 
species  of  the  bread  and  wine  ;  his  body  under  the  spe- 
cies of  bread,  and  his  blood  under  the  species  of  wine, 
by  virtue  of  the  words  of  consecration;  his  body  also 
under  the  species  of  wine,  and  his  blood  under  the  spe- 
cies of  bread,  and  his  soul  under  each  species,  through 
that  natural  connexion  and  concomitance  b\  which  all 
the  parts  of  Christ  our  Lord,  who  has  risen  from  the 
dead,  no  more  to  die,  are  closely  connected  together  ;4  8 
and  his  divinity,  through  the  wonderful  and  hypostatical 
union  thereof  with  his  body  and  soul.  Wherefore  it  is 
most  certain  that  all  is  contained  under  either  species, 
and  under  both  ;  for  Christ,  whole  and  entire,49  exists 
under  the  species  of  bread,  and  in  every  particle  thereof, 
and  under  the  species  of  wine,  and  in  all  its  parts. s  ° 

words  '  and  eternal,'  and  also  the  words  '  the  mystery  of  faith,'  have 
been  transmitted  to  us  by  holy  tradition,  the  interpreter  and  guar- 
dian of  Catholic  unity."  Ibid.  p.  216—218. 

48  "As,  however,  to  the  body  are  united  his  blood,  his  soul,  his 
divinity,  they  too  must  be  (bund  to  co-exist  in  the  sacrament;  not, 
however,  by  virtue  of  the  consecration,  but  by  virtue  of  the  union 
that  subsists  between  them  and  his  body;  and  this  theologians  ex- 
press by  the  word  '  concomitance.'  "  Ibid.  p.  227. 

49  "The  word  Christ  designates  the  man-God,  that  is  to  say,  one 
person  in  whom  are  united  the  divine  and  human  natures  ;  the  holy 
eucharist,  therefore,  contains  both,  and  whatever  is  included  in  the 
idea  of  both,  the  divinity  and  humanity  whole  and  entire,  the  soul, 
the  body  and  blood  of  Christ  with  all  their  component  parts — all  of 
which  faith  teaches  us  are  contained  in  the  sacrament.  In  heaven 
the  whole  humanity  is  united  to  the  divinity  in  one  hypostasis  or  per- 
son, and  it  were  impious,  therefore,  to  suppose  that  the  body  of 
Christ,  which  is  cont. lined  in  the  sacrament,  is  separated  from  his 
divinity."  Catechism,  p.  220.  This  extract  forms  part  of  a  para- 
gri  ,:h  which  begins  thus: — "  Here  the  pastor  will  also  explain  to  the 
faithful,  that  in  this  sacrament  not  only  the  true  body  of  Christ,  and  all 
the  constituents  of  a  true  body,  as  bones  and  sinews  (vehit  ossa  tt  ner- 
tos.)  but  also  Christ,  whole  and  entire,  &c.  It  is  remarkable  that 
the  clause  in  italics  ("  as  bones  and  sinews')  is  omitted  in  the  Ro- 
man Catholic  translation !  The  reader  will  guess  the  reason  of  the 
omission:  the  lesson  is,  that  Popish  translations  must  be  vigilantly 
scrutinized. 

50  "  The  Catholic  church,  then,  firmly  believes,  and  openly  pro- 
fesses, that  in  this  sacrament  the  words  of  consecration  accomplish 
three  things;  first,  that  the  true  and  real  body  of  Christ,  the  same 
that  was  born  of  the  Virgin,  and  is  now  seated  at  the  right  hand  of 
the  Father  in  heaven,  is  rendered  present  in  the  holy  eucharist;  se- 
condly, that  however  repugnant  it  may  appear  to  the  dictate  of  the 
senses,  no  substance  of  the  elements  remains  in  the  sacraments;  and 


transl'bstantiaTion.  105 

11  Chat.    IV.      Of  Tianrubstuntintion. 

"Since  therefore  Christ  our  Redeemer  affirmed,  that 
it  was  truly  his  body  which  was  presented  under  the 
species  of  bread,  the  church  of  C4od  hath  always  held, 
and  this  holy  council  doth  now  renew  the  declaration, 
that  by  the  consecration  of  the  bread  and  wine,  the 
whole  substance  of  the  bread  i.s  converted  into  the  sub- 
stance of  the  body  of  Christ  our  Lord,  and  the  whole 
substance  of  the  wine  into  the  substance  of  his  blood; 
which  conversion  is  by  the  holy  Catholic  church  fitly 
and  properly  called  trausul^tanliation.4 ' 

thirdly,  a  natural  consequence  of  the  two  preceding,  and  one  which 
the  words  of  consecration  also  express,  that  the  accidents  which 
present  th-ms. Keg  to  the  eyes, or  other  -  del  in  B  wonderful 

and  ineffable  manner,  without  a  subject.  The  accidents  of  bread 
and  wine  ir>  sic;  (it  should  be  '  nil  the  accidents' — '  accidentia  om- 
nia'— another  omission  \)bul  they  inhere  in  no  substance,  and  exist  in- 
dependently of  any.  The  substance  of  the  bread  and  wine  is  so 
changed  into  the  body  and  blood  of  our  Lord,  that  they  altogether 
•cease  to  be  the  substance  of  bread  and  wine."  Ibid.  p.  221.  "  The 
accidents  cannot  inhere  in  the  body  and  blood  of  Christ ;  they  must, 
therefore,  contrary  tu  the  physical  latcs.  subsist  of  themselves,  inher- 
ing in  no  subject-"  p.  2""J 

51  "  If,  after  consecration,  the  body  of  Christ  is  really  and  truly 
present  under  the  species  of  bread  and  wine,  not  having  been  there 
before,  it  must  have  become  so  by  change  of  place,  by  creation,  or 
by  tnmvitistnnti.uion.  It  cannot  be  rendered  present  bv  change  of 
place,  because  it  would  then  cease  to  be  in  heaven  ;  for  whatever  is 
moved  must  necessarily  cease  to  occupy  the  place  from  which  it  is 
moved.  Still  less  ran  we  suppose  it  to  be  rendered  present  bv  crea- 
tion, an  idea  which  the  mind  instantly  rejects.  In  order  that  tin- 
body  of  our  Lord  be  present  in  the  sacrament,  it  remains,  therefore, 
that  it  be  rendered  present  by  tnuvubstantistion,  and  of  course,  that 
the  substance  of  the  breadeniin  tbj  i  exist."  Catechism,  p  228. 

'•  This  admirable  change,  as  the  Council  of  Trent  teaches,  the  Ca- 
tholic church  most  appropriately  expresses  by  the  word  •  transnbstan- 
tiation.'  Whan,  in  the  nataral  order,  the  form  of  a  being  is  changed, 
that  change  m;iv  i„-  properly  termed  a '  transformation  ;'  in  like  man- 
atee, when  in  th>'  sacrament  of  the  '■>!'!■  :rist.  the  whole  lubstam  I 
oin-  thing  [)  isees  into  the  w  1>"!''  sobstani  e  of  another,  the  change  our 
predecessors  in  the  faith  wisely  and  appropriately  called  'transabstan- 
tiation.'     Mut  according  to  I  initios  so  frequently  repeated  by 

the  holv  fathers,  the  faithful  are  to  be  adi  loniahed  against  the  danger 
of  gratifying  a  prarieal  cariosity  by  searching  into  th<'  manner  in 
which  tins  ch  I.     It  mocks  the  poteen  of  conception,  mor 

can  ire  find  nini  rnimpli  of  it  in  natunil  transmutations,  nor  enn  M 
the  wide  range  nf  creation.  The  change  iN.lt"  is  the  object  not  of  our 
comprehension,  but  of  our  bumble  faith;  nnd  the  manner  of  that 


166  THE    EUCHARIST 

"  Chap.  V.     Of  the  worship  and  veneration  to  be  renm 
dcred  to  this  most  holy  sacrament. 

"There  is,  therefore,  no  room  to  doubt,  that  all  the 
faithful  in  Christ  are  bound  to  venerate  this  most  holy 
sacrament,  and  to  render  thereto  the  worship  of  latria, 
which  is  due  to  the  true  God  (latriae  cultum,  qui  vero 
Peo  debetur,)  according  to  the  custom  always  observed 
in  the  Catholic  church.  Neither  is  it  to  be  less  adored, 
because  it  was  instituted  by  Christ  the  Lord,  as  has  been 
stated;  for  we  believe  him  who  is  present  therein  to  be 
the  same  God  of  whom  the  Eternal  Father  said,  when 
he  brought  him  into  the  world,  '  And  let  all  the  angels 
of  God  adore  him'  (Heb.  i.  6.:)  before  whom  the  Magi 
prostrated  themselves,  adoring;  and  whom,  as  scripture 
testifies,  the  apostles  worshipped  in  Galilee. 

"  The  holy  council  further  declares,  that  the  custom 
of  annually  celebrating  this  pre-eminent  and  adorable 
sacrament  with  peculiar  veneration  and  solemnity,  on 
an  appointed  festal  dajT,  carrying  it  reverently  and  ho- 
nourably in  procession  through  the  streets  and  public 
places,  was  piously  and  religiously  introduced  into  the 
church  of  God.  For  it  is  most  proper  that  certain  sa- 
cred days  should  be  fixed,  on  which  all  Christians  may 
in  a  special  manner  testify  with  what  grateful  remem- 
brance they  regard  their  common  Lord  and  Redeemer, 

change  Forbids  the  temerity  of  a  too  curious  inquiry,"  Ibid.  p.  231. 
Again  :  "  To  explain  this  mystery  in  a  proper  manner  is  extremely 
difficult.  On  the  manner  of  this  admirable  conversion,  the  pastor, 
however,  will  endeavour  to  instruct  those  who  are  more  advanced  in 
the  knowledge  and  contemplation  of  divine  things:  those  who  are 
yrt  weak,  may,  it  were  to  be  apprehended,  be  overwhelmed  by  its 
greatness,''  Ibid.  p.  230.  How  those  "  who  are  more  advanced" 
are  to  be  instructed,  is  more  fully  explained  in  another  place  :  the 
pastor  "  will,  first  of  all,  impress  on  the  minds  of  the  faithful,  the 
necessity  of  detaching,  as  much  as  possible,  their  minds  and  under- 
standings from  the  dominion  of  the  senses ;  for  were  they,  with  regard 
to  this  sublime  mystery,  to  constitute  the  senses  the  only  tribunal  to 
which  they  are  to  appeal,  the  awful  consequence  must  he,  their  precipi- 
tation into  the  extreme  of  impiety.  Consulting  the  sight,  the  touch, 
the  smell,  the  taste,  and  finding  nothing  but  the  appearances  of 
bread  and  wine,  the  senses  must  naturally  lead  them  to  think,  that 
this  sacrament  contains  nothing  more  than  bread  and  wine.  Their 
minds,  therefore,  are  as  much  as  possible  to  be  withdrawn  from  sub- 
jection to  the  senses,  and  excited  to  the  contemplation  of  the  etu-. 
pendous  power  of  God,"  Ibid.  p.  220. 


TRAN8UBSTANTIATIOJ1 

for  a  benefit  so  ineffable  and  divine,  wherein  is  r< ; 
sented  the  victory  and  triumph  of  his  death.     Th 

n  is  til  that  all  '  ring  truth  should  display  its  tri- 

umph over  heresy  and  lies,  that  when  il  wit- 

jiess  so  great  splendour,  and  such  joy  in   the  whole 
church,  they  may  be  d  I,  and  as  it  wi  re,  smit- 

ten with  pining  sickness,  or  else,  struck  with  shame  and 
confusion,  may  betimi  :.32 

52  The  annual  festivalof  the  Holy  Sacrament,  or  Corpus  Christi 
day, was  instituted  by  I  rl>  n  IV.  in  1264  ad  the  institution 
confirmed  at  a  general  council  held  at  Vienna  in  !:!!  I.  Its  origin 
is  variously  related.  S saj  that  a  woman  named  Juliana,  re- 
siding at  Leige,  had  a  vision,  "  intimating  to  her,  that  it  was  the 
will  of  God,  that  a  peculiar  Festival  should  !"■  annually  observed 
in  honour  of  the  holy  sacrament,  or  rather  <>l"  the  real  presence  of 
Christ's  bodj  in  that  sacred  institution,"  and  that  this  induced  the 
Pope  t<>  institute  the  feast  Juliana  declared,  "  that  as  often  a 
addressed  beraelf  to  God  or  to  the  Baints  in  prayer,  Bhe  saw  the  lull 

moon  with  a  small  defect  or  breach  in  it  ;  ami  that  ha\  ing  long  stu- 
died to  find  out  tin'  signification  of  tin-  strange  appearance,  Bhe  was 
inwardly  informed  by  the  Spirit,  that  tin;  moon  signified  the  church, 
ami  that  the  defect  or  breach  was  tin'  want  of  an  annual  festival  in 
honour  of  the  holy  sai Dent."     Uihers  say  that   a  certain  priest 

performing  mass,  who  doubted  the  dogma  of  the  real  presence, 
ami  that  blood  Bowed  from  the  boat  whicb  he  held  in  bis  hands. 
wbich  of  coarse  completed  his  conviction :  tins  being  reported  to 
the  Pope,  he  instituted  the  festival.  ":-  •  Moslu  im,  cent.  .\iii.  part 
ii.  chap.  I  b.  2  Hospinian  de  0  Fest.  Christian,  p.  74-*-78. 
Regnum  Papisticnm,  \>   153 — 156 

<      pas  4      i — i i  day  i-  ,  Trinity  Sunday,     in 

Rom  n  ( lathol  c  count)  ies  f    -  p.     The 

is  carried  about  in  solemn  p  red;  the 

streets  and  bouses  are  splendidly  decorated;  all  is  joy  and  fes- 
tivity.    In  some  instan  1  representations  of  truths  or 
its  form  part  of  tli              .'.     A  Spanish  custom  is  thus  de- 
scribed : — 

"  At  a  short  distant  e  in  front  of  th"  processi  in  appeared  a  group 

of  seven  gigantic  figun  a,  male  and  female,  whose  di   -••■-.  contrived 

by  the  most  si  dfnl  tailors  and  n  f  tie-  town,  regulated  the 

-    . .  1 1 » -  for  the  ensuing  season.     A  strong  man  being  con- 

d  under  <•;. i'h  of  the  giants  an;  •'■-.  in  \    unused  the 

gaping  multitude.  lis,  with  a  verj   clumsy  dance 

:  to  the  si, mid  of  I  ml  tab  i       '.•       '■■  tii.    Brob- 

dignag  d  •!  taking  precedent  ••  of  all.  there  followed,  mi  a 

ibli  -'  _-.  the  fign  .  from  \\  bich, 

to  the  great  delight  of  all  the  children  at  Seville,  a  poppet  not  unlike 
punch,  dressed  up  in  a  m  oat  :    .  med  with  morrice-bi 

used  often  to  ttail  ap,  and  i  forrai  d  a  kind  of  \\  ild  da:. 

vanished  again  from  view  in<  dy  of  the  monster.    The  whole 

uf  this  couijujund  figure  bure  th-   ■ 


168  THE    EUCHARIST 

"Chap.  VI.   Of  preserving  the  sacrament  of  the  holy 
eucharist,  and  carrying  it  to  the  sick. 

"The  custom  of  preserving  the  holy  eucharist  in  the 
sacristy  is  so  ancient  that  n  was  acknowledged  even  in 
thenge  of  the  council  of  Nice.  Moreover,  the  practice 
of  carrying  the  same  holy  eucharist  to  the  sick,  and 
carefully  preserving  it  for  that  purpose  in  churches,  is 
not  only  perfectly  agreeable  to  the  strictest  equity  and 
reason,  but  has  also  been  enjoined  by  many  councils, 
and  sanctioned  hy  the  long-standing  observance  of  the 
Catholic  church.  Therefore,  this  holy  council  decrees, 
that  this  very  salutary  and  necessary  custom  be  retain- 
ed.53 

I  do  not  know  either  the  meaning  or  the  derivation.  That  these 
figures  were  allegorical  no  one  can  doubt  who  has  any  knowledge  of 
the  pageants  of  the  sixteenth  and  seventeenth  centuries.  It  would 
be  difficult,  however,  without  the  help  of  an  obscure  tradition,  to 
guess  that  the  giants  in  perriwigs  and  swords,  and  their  fair  partners 
in  caps  and  petticoats,  were  emblems  of  the  seven  deadly  sins.  The 
Hydra,  it  should  seem,  represented  heresy,  guarding  the  castle  of 
schism,  where  folly,  symbolized  by  the  strange  figure  in  scarlet,  dis- 
played her  supreme  command.  This  band  of  monsters  was  supposed 
to  be  flying  in  confusion  before  the  triumphant  sacrament."  Dob- 
lafo's  Letters  from  Spain,  p.  303.  See  also  Miss  A.  Plumtre's 
"Residence  in  France,"  vol.  ii.  p.  220 — 241. 

53  In  Spain,  when  a  priest  carries  the  consecrated  wafer  to  a  dy- 
ing man,  a  person  with  a  small  bell  accompanies  him.  At  the  sound 
of  the  bell,  all  who  hear  it  are  obliged  to  fall  on  their  knees,  and  to 
remain  in  that  posture  till  they  hear  it  no  longer.  "  Its  sound  ope- 
rates like  magic  upon  the  Spaniards.  In  the  midst  of  a  gay,  noisy 
party,  the  word,  '  Sa  Majcstad'  (his  Majesty,  the  same  expression 
being  applied  both  to  God  and  the  king)  will  bring  every  one  upon 
his  knees  until  the  tinkling  dies  in  the  distance.  Are  you  at  dinner  ? 
you  must  leave  the  table.  In  bed  ?  you  must,  at  least,  sit  up.  But 
the  most  preposterous  effect  of  this  custom  is  to  be  seen  at  the  thea- 
tres. On  the  approach  of  the  host  to  any  military  guard,  the  drum 
beats,  the  men  are  drawn  out,  and  as  soon  as  the  priestcan  be  seen, 
they  bend  the  right  knee,  and  invert  the  firelocks,  placing  the  point 
of  the  bayonet  on  the  ground.  As  an  officer's  guard  is  always  sta- 
tioned at  the  door  of  a  Spanish  theatre,  I  have  often  laughed  in  my 
sleeve  at  the  effect  of  the  chamade  both  upon  the  actors  and  the  com- 
pany. '  Dios,  Dios  /'  resounds  from  all  parts  of  the  house,  and  eve- 
ry one  falls,  that  moment,  upon  his  knees.  The  actors'  ranting,  or 
the  rattling  of  the  castanets  in  the  fandango,  is  hushed  for  a  few  mi- 
nutes, till  the  sound  of  the  bell  growing  fainter  and  fainter,  the 
amusement  is  resumed,  and  the  devout  performers  are  once  more 
upon  their  legs,  anxious  to  make  amends  for  the  iu'erruptioJi."— ■ 
Doblado's  Letters  from  Spain,  p.  13. 


TRANSCBSTANTIATIOX  16$ 

"Chap.  VIL  Of  the  preparation  to  be  used  in  order 
to  receive  the  holy  eucharist  worthily. 
"  If  it  is  not  fitting  to  engage  in  any  sacred  duty  but 
in  a  holy  manner,  the  christian  will  clearly  perceive  that 
the  surpassing  purity  and  divinity  of  this  heavenly  sa- 
crament require  him  the  more  diligently  to  take  heed 
that  he  do  not  attempt  to  receive  it  without  great  reve- 
rence and  sanctity,  especially  when  ihose  fearful  words 
of  the  apostle  are  considered,  !He  that  eateth  and 
drinketh  unworthily,  eateth  and  drinketh  judgment  to 
himself,  not  di  :   the  body  of  the  Lord,'     1  Cor. 

xi.  -j. 9.  Wherefore,  he  who  wishes  to  communicate 
must  be  reminded  of  the  precept,  '  Let  a  man  prove 
himself,'  1  (.'or.  xi.  28  Now  the  custom  of  the  church 
declares  this  preparation  to  be  necessary— that  no  one 
who  is  conscious  of  mortal  sin,  however  contrite  he  may 
thirds;  himself  to  be,  Bhould  venture  to  receive  the  holy 
eucharist  without  previous  sacramental  confession. 
Which  custom  this  holy  council  decrees  to  be  strictly 
observed  by  all  Christians,  and  even  by  the  priests, 
whose  office  it  is  to  administer  the  sacrament,  unless 
there  happens  to  be  no  confessor  at  hand.  If,  there- 
fore, through  necessity,  the  priest  solemnizes  the  sacra- 
ment without  previous  confession,  let  him  confess  as 
soon  as  possible."51 

54"].  The  firnt  preparation,  then,  which  the  faithful  should 
make,  U  tn  distinguish  tabli  from  table,  this  sacred  table  from  pro- 
fane tables,  this  celestial  bread  from  common  bread.  This  we  do 
when  we  firmly  believe,  that  the  eucharisl  reallj  and  truly  contains 
(he  body  and  blood  of  the  Lord,  of  him  whom  the  angels  adore  in 
heaven,  '  at  whose  nod  the  pillars  of  heaven  fear  and  tremble,'  of 
whose  glory  the  heavens  and  the  earth  are  roll.  This  is  to  discern 
the  body  of  the  Lord,  in  accordance  with  the  admonition  of  the  apoa- 
tte,  venerating  rather  the  neatness  of  the  m\  stery  than  too  curiously 
investigating  its  truth  by  idle  disquisition.  2.  Anothervery  neces- 
sary preparation  is  to  a-l<  ourselves,  if  we  an  ■  with,  if  we 
sincerely  and  from  the  heart  love  our  neighbour.  '.'>.  We  should 
intheoexl  place,  earefally  examine  oar  consciences  lest  perhaps 
they  h».  defiled  bj  mortal  guilt,  which  sincere  repentance  alone  can 
efface.  This  severe  scrutiny  is  necessary  in  order  to  cleanse  the 
soul  from  its  defilement,  by  applying  to  it  the  salutary  medicine  of 
contrition  and  confession.    4.  \\  e  should  also  reflect  in  the  silence 

of  our  own  hearts,  how  unworthy  We  are  that  <  rod  -huulil  bestOW  on 

■a  this  divine  gift.    5.  We  sin  mid  also  put  the  question  t>  ourselves, 
whether  we  can  truly  say  with  Peter,  '  Lord  ibou  knowestthat  I 

love  thee."     G.  Our  preparation  should  not,  however,  be  confined 

1"» 


170  THE    EUCHARIST — 

"  Chap.  VIII.  Of  the  use  of  this  admirable  sacra- 
ment. 

"  As  regards  the  use  of  this  holy  sacrament,  our  fa- 
thers have  rightly  and  wisely  distinguished  three  ways 
of  receiving  it.  They  have  taught  that  some  receive  it 
only  sacramentally,  as  sinners.  Others  receive  it  only 
spiritually,  namely,  those  who  eating  with  desire  the 
heavenly  bread  presented  to  them,  enjoy  its  fruit  and 
use,  through  lively  faith,  working  by  charity.  A  third 
class  receive  it  both  sacramentally  and  spiritually;  these 
are  those  who  so  examine  and  prepare  themselves  be- 
forehand, that  they  come  to  this  divine  table,  adorned 
with  the  nuptial  garment.  Now  it  hath  been  the  cus- 
tom of  the  church  of  God,  that  in  receiving  this  sacra- 
ment, the  laity  should  take  the  communion  from  the 
priests,  and  the  officiating  priests  administer  to  them- 
selves :ss  which  custom,  transmitted  by  apostolic  tradi- 
tion, rightfully  deserves  to  be  retained.  Lastly,  the 
holy  council  doth  with  paternal  affection  admonish  ex- 
hort, beg  and  entreat,  by  the  tender  mercies  of  our  God, 

to  the  soul :  it  should  also  extend  to  the  body.  We  are  to  approach 
the  holy  eucharist  fasting,  having  neither  eaten  nor  drunk,  at  least 
from  the  preceding  midnight.  The  dignity  of  so  great  a  sacrament 
also  demands,  that  married  persons  abstain  from  the  marriage-debt 
for  some  days  previous  to  communion."     Catechism,  p.  239,  240. 

55  "  To  priests  alone  has  been  given  power  to  consecrate  and  ad- 
minister the  holy  eucharist.  That  the  unvarying  practice  of  the 
church  has  also  been,  that  the  faithful  receive  the  sacrament  from 
the  hand  of  the  priest,  and  tint  the  priest  communicates  himself, 
has  been  explained  by  the  council  of  Trent  ;  and  the  same  holy 
council  has  shown  that  this  practice  is  always  to  be  scrupulously  ad- 
hered to,  stamped,  as  it  is,  with  the  authoritative  impress  of  apostohc 
tradition,  and  sanctioned  by  the  illustrious  example  of  our  Lord  him- 
self, who  with  his  own  hands,  consecrated  and  gave  to  his  disciples 
his  most  sacred  body. 

"  To  consult  as  much  as  possible  for  the  dignity  of  this  so  august 
a  sacrament,  not  only  is  its  administration  confided  exclusively  to 
the  priestly  order  ;  but  the  church  has  also,  by  an  express  law,  pro- 
hibited any  but  those  who  are  consecrated  to  religion,  unless  in  case 
of  necessity,  to  touch  the  sacred  vessels,  the  linen,  or  other  imme- 
diate necessaries  for  consecration.  Priest  and  people  may  hence 
learn,  what  piety  and  holiness  they  should  possess  who  consecrate, 
administer,  or  receive  the  Holy  of  holies.  The  eucharist,- however, 
as  was  observed  with  regard  to  the  other  sacraments,  whether,  ad- 
ministered by  holy  or  unholy  hands,  is  equally  valid."  Catechism,, 
p.  245. 


TKANSUBSTANTIATIOft.  171 

nil  who  bear  the  <  n  name,   that  they  would  at. 

length  unil  -  of  unity,  this  bond 

of  <  mbol  o  ord :  and  that  mindful 

of  the  -  i  and  wonderful  love  of  Jesus 

Christ,  our  Lord,  who  gave  his  precious  soul  as  the  price 
of  our  sah  ition,  and  I  q  to  us  to  eat,  they  would 

believe  in  these  sacred  mysteries  of  his  body  and  blood, 
rd  them  with  constant  and  firm  faith,  devotion, 
piety  and  reverence,  and  frequently  receive  that  super- 
substantial  bread,  which  will  be  the  true  life  of  their 
souls,  preserve  the  health  of  the  mind,  and  so  strengthen 
them  that  they  will  be  able  to  pursue  the  course  of  this 
miserable  pilgrimage  till  they  arrive  at  the  heavenly 
country,56  and  eat  without  disguise  that  angel's  food 
which  they  now  receive  under  sacred  veils.57 

56  When  the  eucharisl  is  administered  to  a  (lying  person,  it  is 
called  the  "  Viaticum,"  "  because  it  prepares  for  us  a  passage  to 
eternal  happiness  and  everlasting  glory.  Hence,  in  accordance 
with  the  ancient  practice  of  the  church,  none  of  the  faithful  are  suf- 
fered to  depart  this  life  without  lieinr  previously  fortified  with  this 
living  hread  from  heaven."     Catechism,  p.  208. 

5"  Dr.  Challoner  gives  the  following  direction  for  receiving  the 
communion  : — 

\t  the  time  of  communion  go  up  to  the  rail,  and  take  up  the 
towel  and  hold  it  before  you.  whilst  the  clerk  says  the  con/uaor, 
humbly  i  mr  sins,  and  beg  God's  pardon  lor  them.     When 

the  priest  turns  about  to  gi\<-  the  absolution,  receive  it  with  your 
hfl  id  bowed  down,  us  from  the  hand  of  the  invisible  High  Priest, 
whom  you  are  going  to  receive. 

"  When  the  priist  holds  up  a  particle  of  the  blessed  sacrament, 
with  these  words.  Eeee  Agnus  Dei,  X  Behold  the  Lamb  of  God,  be- 
hold him  trho  takcth  atriiy  the  sins  of  the  world,  humbly  beg,  with  a 
lively  confidence  in  the  merits,  of  his  death  anil  passion,  that  he 
would  take  away  your 

'•  When  the  pri'  -  3  thr.-e  times.  Dominr,  non  sum  di^nus, 

x  Lord  I  am  not  irorthy  thou  shouldst  enter  under  my  roof,  sjnoh 
only  the  word,  and  my  toil  shall  be  healed,  say  the  same  with   him 

in  your  heart,  and  bumble  yourself  esc lingly  through  the  sense 

of  your  onwoTthines   and  nns  :  bnt  lei  this  be  joined  with  a  lively 
I  him,  who  can  ra.  .,   and  perfectly  heal  your 

soul  by  Ins  only  word. 

••  \\  hen  the  pri  irament,  lite 

body  of  our  I  -  Christ  preserve  thy  soul  to  life  everlasting, 

Amen,  re  |  with  a  lively  faith,  a  profound  humility,  and  a 

be  irt  inflamed  with  love.     At  the  time  of  your  receiving,  let  your 

head  be  erect, youi  mouth  opt d  moderately  wide,  and  yourtongue 

a  little  advanced,  so  as  to  rest  upon  your  under  lip,  that  the  p 


172  THE    EUCHARIST 

"  But  since  it  is  not  sufficient  to  state  truth,  unless 
-errors  are  detected  and  exposed,  the  holy  council  has 
thought  fit  to  subjoin  the  following  canons,  that  the 
Catholic  doctrine  being  now  declared,  all  persons  may 
understand  what  heresies  they  ought  to  shun  and  avoid. 

"  Canon  1.  Whoever  shall  deny,  that  in  the  most 
holy  sacrament  of  the  eucharist  there  are  truly,  really, 
and  substantially  contained  the  body  and  blood  of  our 
Lord  Jesus  Christ,  together  with  his  soul  and  divinity, 
and  consequently  Christ  entire  ;  but  shall  affirm  that  he 
is  present  therein  only  in  a  sign  or  figure,  or  by  his 
power :  let  him  be  accursed. 

"  2.  Whoever  shall  affirm,  that  in  the  most  holy  sa- 
crament of  the  eucharist  there  remains  the  substance  of 
the  bread  and  wine,  together  with  the  body  and  blood  of 
our  Lord  Jesus  Christ  ;  and  shall  deny  that  wonderful 
and  peculiar  conversion  of  the  whole  substance  of  the 
bread  into  his  body,  and  of  the  whole  substance  of  the 
wine  into  his  blood,  the  species  only  of  bread  and  wine 
remaining,  which  conversion  the  Catholic  church  most 
fitly  terms  transubstantiation :  let  him  be  accursed. 

"  3.  Whoever  shall  deny  that  Christ  entire  is  contained 
in  the  venerable  sacrament  of  the  eucharist,  under  such 
species,  and  under  every  part  of  each  species  when  they 
are  separated  :  let  him  be  accursed. 

"  4.  Whoever  shall  affirm,  that,  the  body  and  blood 
of  our  Lord  Jesus  Christ  are  not  present  in  the  admi- 
rable eucharist,  as  soon  as  the  consecration  is  performed, 
but  only  as  it  is  used  and  received,  and  neither  before 
nor  after  ;  and  that  the  true  body  of  our  Lord  does  not 
remain  in  the  hosts  or  consecrated  morsels,  which  are 
reserved  or  left  after  communion :  let  him  be  accursed. 

may  conveniently  convey  the  blessed  sacrament  into  your  mouth  : 
which  being  done  shut  your  mouth,  let  the  sacred  host  moisten  a 
little  upon  your  tongue,  and  then  swallow  it  down  as  soon  as  yon 
can,  and  afterwards  abstain  awhile  from  spitting.  If  the  host 
should  chance  to  stick  to  the  roof  of  your  mouth,  be  not  disturbed  ; 
neither  must  you  put  your  finger  into  your  mouth  to  remove  it,  but 
gently  and  nuietly  remove  it  with  your  tongue,  and  so  convey  it 
down:  and  then  return  to  your  place,  and  endeavour  to  entertain, 
as  well  as  you  can,  the  guest  whom  you  have  received.  Spend  at 
least  a  quarter  of  an  hour  after  communion  in  devotions  suitable  to 
that  occasion."     Garden  of  the  Soul,  p.  251. 


TRANSTJBSTANTIATION  173 

Whoever  shall  affirm,  that  remission  of  sins  is 

the  chief  fruit  of  I  eucharist,  or  that  ot]  i  c 

nol  produced  then         h  I  him  be  accursed. 

"(3.  Whoever  shall  affirm,  thai  Christ  the  only  be- 
S  i  of  God,  is  not  to  be  adored  in  the  holy  eu- 
charisl  with  the  external  signs  of  that  worship  which  is 
due  to  ( tod  ;  and  :!  refore  thai  the  eucharist  is  not  to 
be  honoured  with  extraordinary  festive  celebration,  nor 
solemnly  carried  about  in  !,  according  to  the 

laudable  and  universal  rites  and  customs  of  holy  church, 
nor  publicly  presented  to  the  people  for  their  adora- 
tion:58 and  that  those  who  worship  I  are  idola- 
ters :  let  him  be  accur 

"  7.  Whoever  shall  affirm  that  it  is  not  lawful  to 
preserve  the  holy  i  i  the  sacristry,  hut  that  im- 

mediately after  consecration  it  must  of  necessity  be 
distributed  to  those  who  are  present  j  or  that  it  is  not 
lawful  to  carry  it  in  procession  to  the  sick  :  let  him  be 
accursed. 

"  8.  Whoever  shall  affirm  that  Christ  as  exhibited 
in  the  eucharist  is  eaten  in  a  spiritual  manner  only,  and 
not  also  sacramentally  and  really:  lei  lain  be  accursed. 

"  9.    Whoever   shall   deny   that  all  and  every  one  of 

the  faithful  in  Christ,  of  1  .   are  bound  to  com- 

munic.-:  ry  year,  at  least  at  Easter,   according  to 

injunction  of  holy  mother  church  :59  let  him  be  ac- 

cur.- 

5  8  It  is  well  known,  that  at  the  elevation  of  ilio  host  in  Roman 
Catholic  chapels,  all  pi  pting   Protestants)  kneel  down 

and  adore.  -Many  a  semi-Proteslanl  would  call  this  an  imposing 
night  :  led,  il  isdeeplj  ho  ig  and  affecting — 

the  triumph  of  superstition  over  common  sense,  reason  and  scrip- 
tural piety. 

so  ••  The  faithful  are  C * •< 1 1 » ■  ■•■  t  iminded  thai  they  are  all 

bouml  to  receive  tlii-  Bacramenl  ;  and  that  the  church  has  decreed 
that  whoever  neglei  ts  i<>  approa<  f>  the  b<  ly  communion  once  g  pear 
;a  1  immanication,     1  low- 

ever,  let  not  the  faithful  imagine  that  it  is  enough  to  receive  the 
bod]  of  the  Lord  once  a  year  only,  in  obedience  to  the  decree  of  the 
chureli  ;  they  should  approach  oftener,  but  whether  monthly, 
weekly,  or  daily,  cannot  be  decided  03  any  fixed  universal  rule.'1 
The  obligation  of  communion  is  nol  considered  as  binding  on  in- 
fants. "  From  persons  labouring  onder  actual  insanity  the  Bacra- 
menl should  also  be  withheld.  However,  according  to  the  decree  of 
the  council  of  Corthage,il  maj  be  adtnintsteredto  them  at  the  close 

15# 


174  THE    EUCHARIST— 

"  10.  Whoever  shall  affirm,  that  it  is  not  lawful  for 
the  officiating  priest  to  administer  the  communion  to 
himself  :  let  him  be  accursed. 

"  11.  Whoever  shall  affirm,  that  faith  only  is  a  suf- 
ficient preparation  for  the  reception  of  the  most  holy  sa- 
crament of  the  eucharist:  let  him  be  accursed.  And. 
lest  so  great  a  sacrament  should  be  taken  unworthily, 
and  therefore  to  death  and  condemnation,  the  said  holy 
council  doth  decree  and  declare,  that  previous  sacra- 
mental confession  is  absolutely  necessary,  if  a  confessor 
is  at  hand,  for  those  who  are  conscious  of  the  guilt  of 
mortal  sin,  however  contrite  they  may  think  themselves 
to  be.  Whoever  shall  presume  to  teach,  preach,  or  ob- 
stinately assert  the  contrary,  or  to  maintain  opposite 
opinions  in  public  disputation  :  let  him  be  ipso  facto 
ex -communicated.60 

O  the  "  depths  of  Satan  !"  Surely  here  we  have  his 
master-piece.  To  what  a  state  of  degradation  is  the 
mind  reduced  that  can  swallow  the  monstrous  dogma 
maintained  in  this  decree,  and  submit  to  the  imperious 
dictation  of  a  pretended  infallible  church,  in  opposition 
to  reason  and  common  sense,  the  laws  of  nature,  and 

oflife,  provided  they  had  evinced  previously  to  their  insanity,  a  sin- 
cerely pious  desire  of  being  admitted  to  its  participation,  and  if  no 
danger  arising  from  the  state  of  the  stomach,  or  other  inconvenience 
or  indignity  is  to  be  apprehended."     Catechism,  p.  241 — 243. 

fi0  Certain  additional  canons  were  framed  at  Bologna,  which  did 
not  ultimately  pass.  They  were  intended  to  counteract  the  "  cold 
and  negligent  devotion"  which,  according  to  the  confession  of  the 
fathers,  was  extensively  prevalent:  "  from  which  sprang  irreverence 
from  irreverence  contempt,  and  from  contempt  impiety."  These 
previsions  were — that  whenever  the  host  was  exhibited  on  the  altar 
or  carried  in  the  street,  none  should  be  allowed  to  sit  or  stand,  but 
all  should  kneel,  with  uncovered  heads;  that  it  should  be  constantly 
kept  in  churches,  in  a  clean  and  stately  vessel — be  carried  to  the 
sick  whenever  necessary — be  renewed  always  within  fifteen  days — 
and  have  a  lamp  burning  before  it  both  by  day  and  night ;  that 
when  the  priest  carried  the  host  to  the  sick,  he  should  appear  in 
becoming  and  splendid  attire,  never  without  a  light,  and  bear  the 
object  of  adoration  in  a  reverent  manner,  so  as  to  be  recognized  by 
all ;  and  that  great  care  should  be  taken  to  persuade  the  people 
to  frequent  communion,  and  punish  defaulters.  Le  Plat,  iii.  p.  637. 
The  reader  scarcely  need  be  reminded  that  these  are  existing  cus- 
toms in  decidedly  Roman  Catholic  countries,  such  as  Spain,  Por- 
tugal, &c. 


TRANSriiSTANTIATION.  175 

word  of  God!81      The  bread  is  plai         pon  the 

altar.  All  know  that  it  is  bread,  nothing  but  bread, 
prepared  from  the  flour  of  wheat.  ''Hoc  est  corpus 
ims  the  priest,  and  it  is  held  to  be  bread 
longer.  It  looks  like  bread — tastes  like  bread;  no 
visible  change  bus  passed  upon  it.  And  the  wine,  in 
like  manner,  has  undergone  no  discernible  alteration  j 
its  colour,  appearance,  flavour,  are  just  the  same.  But 
in  defiance  of  the  senses  we  are  commanded  to  believe 
that  the  one  has  be  e  body  and  the  other  the  blood 

of  the  Lord  Ji  sus  <  ihriet,  and  that  bis  soul  and  divinity 
are  included  in  the  same  Nor  is  this  enough: 

as  if  in  wry  mockery  of  their  humiliation,  the  victims 
of  this  debasing  superstition  are  further  required  to  hold 
that  "Christ  whole  ami  entire,"  is  present  in  both  the 
bread  and  the  wine,  respective  lr,  and  that 
crumb  of  bread,  the  minutest  drop  of  the  wine,  contains 
as  much  as  the  whole  quantity  consecrated!  And  the 
communicant  cats,  swallows,  digests — what  ?  Horrible 
profanessl  Is  not  this  to  "crucify  the  Son  of  God 
afresh,  and  put  him  to  an  open  shame?" 

But  we  check  ourselves.  Sorrowful  and  indignant 
feelings  agitate  the  breast  of  the  friend  of  scriptural  re- 

r,\  "Believing  OS  they  do,  the  Holy  Catholic  church,  they  must 
necessarily  hilar,  that  the  doctrine  propounded  by   OS  is  thai  which 

waa  revealed  by  the  Bon  of  God."  Catechism,  p.  225.  9othen, 
whatever  this  "church"  may  think  fit  to  promulgate,  however  re- 
pugnant to  reason  and  Scripture,  is  to  he  "  necessarily,"  received 
as  divine.     Is  not  this  abject  slavery! 

"If  Juggernaut  be  not  true,"  said  the  Hindoo  priest  to  one  of 
their  countrymen  ■•  hose  mind  had  been  impressed  by  a  Missionary's 
discourses,  "  If  Juggernaut  be  not  true,  how  can  his  car  mow  for* 
word  of  itself!"  The  man  confi  of  the  argument,  and 

determined  to  go  on  pilgrimage  to  the  i  lol's  temple,  t  i  ssc<  rtain  the 
truth  of  the  fact  After  waiting  a  good  while,  "at  last  there  camo 
running  several  thousands  of  men,  '■'•  ho  i  10k  hold  on  (he  car-rope*, 
and  after  a  deal  of  flogging  and  pulling,  the  car  b;  e  a  to  grate  on 
its  wheels.  When  1  saw  this," observed  the  inquirer,  "I said,  this 
is  nil  a  lie."      He  d  with  them  on  their  wickedness  in 

deluding  the  people  with  lies.  "Why,"  said  they,  "don't  you  see 
that  he  is  going  by  himself  now  7"  "Where!  where?"  he  asked. 
"Where!    thej  rejoined,  "  every  body  Bees  thai  I  ng  hy  him- 

Self  HOW;   hut   the  fact    is.   that   <.•.■,•/    Bfl    so  sinful  that    y.il  can     ' 

nothing;  ami  it  is  for  now  sins  that  Juggernaut  has  minded  four 
ones  that  you  cannot  '  1830,  p.  541.     Ve- 

rily, Popery  and  Hindooism  are  nOl  u--iinilar. 


176  THE    EUCHARIST — 

ligion.  The  blasphemous  absurdities  of  transubstail- 
tiation  cannot  be  contemplated  without  keenest  emo- 
tions, nor  exposed  but  in  language  of  the  sternest  seve- 
rity. This  task  belongs  to  professed  controversialists. 
From  their  instructive  pages  the  reader  will  learn  how 
artfully  this  branch  of  the  Roman  Catholic  system  has 
been  contrived  to  further  the  great  objects  of  that  im- 
posture, the  substitution  of  the  carnal  for  the  spiritual, 
and  the  exaltation  of  the  priesthood.  Pardon  and  holi- 
ness are  to  be  obtained,  not  by  faith  in  the  atoning 
sacrifice,  but  by  the  reception  of  the  consecrated  wafer: 
and  the  wondrous  transformation  which  the  sacramental 
element  has  undergone,  then  and  then  only  took  place 
when  the  appointed  words  were  uttered  by  the  priest. 
How  reverently  must  he  be  regarded,  who  possesses 
such  authority  and  power;  "who  does  not  say,  '  This 
is  the  body  of  Christ,'  but  '  This  is  my  body ;'  and  thus 
invested  with  the  character  of  Christ,  changes  the  sub- 
stance of  the  bread  and  wine  into  the  substance  of  his 
real  bodj'  and  blood!"62 

The  decree  of  reformation  passed  at  this  session  was 
brief  and  unsatisfactory,  comprising  only  certain  enact- 
ments for  the  regulation  of  appeals,  and  provisions  for 
the  preservation  of  the  rights  and  dignities  of  prelates, 
and  the  prevention  of  hasty  or  vexatious  procedures 
against  them,  if  accused  of  any  crime.  It  was  received 
with  chagrin  and  disappointment.63 

The  questions  of  communion  in  both  kinds,  and  the 
communion  of  infants  were  postponed  till  the  arrival  of 
the  Protestants :  meanwhile  decrees  were  to  be  pre- 
pared and  passed  on  the  sacraments  of  penance  and 
extreme  unction.  Had  any  desire  existed  to  conciliate 
the  Protestant  party,  all  doctrinal  discussions  would 
have  been  deferred  till  their  representatives  had  at  least 
been  allowed  a  hearing.  But  it  was  already  evident 
that  every  possible  obstacle  would  be  placed  in  their 

62  Catechism,  p.  249. 

63  "I  have  only  one  remark  to  make  respecting  the  decrees  con- 
cerning the  Reformation,  They  are  of  such  trifling  importance, 
that  many  people  cannot  understand  them  without  becoming  con- 
fused. Every  one  could  perceive  this,  if  care  had  not  been  taken 
to  clothe  them  in  bombastic  language.  Every  thing  will  be  so  con- 
ducted, at  least  every  thing  which  God  doth  not  favour."  Vargas, 
p.  132. 


r  b  AXM-vrrANt  1  a  t  i  on.  1 77 

■way;  and  of  this,  sufficient  proof  was  given  in  the  safe- 
conduct  published  in  this  session.  Ii  is  true,  thai  full 
Liberty  was  guaranteed,  to  go  to  Trent,  remain  there, 
.Lint  Leave  the  place — and  to  discuss  the  disputed  sub- 
jects with  the  fathers,  or  such  of  them  as  might  be  se- 
lected for  that  purpose.  But  this  liberty  was  granted 
"  as  far  as  the  council  was  concerned,"  without  men- 
tion of  the  civil  powers — nothing  was  said  of  the  right 
of  suffrage;  and  if  judges  favourable  to  themselves 
might  be  appointed,  to  award  punishment  for  any  of- 
fences committed  by  the  Protestants  during  their  stay, 
k.  was  cxpivssl}'  added,  "even  such  as  savour  of  he- 
resy," indicating  thai  security  for  the  exercise  of  their 
religion  was  not  to  be  expected.04 

This  session  was  distinguished  by  the  first  appear- 
ance of  ambassadors  from  a  Protestant  prince — Joachim, 
Elector  of  Brandenburg.  Christopher  Strassen,  one  of 
the  number,  addressed  the  fathers  in  very  respectful  and 
complimentary  terms,  promising  on  behalf  of  his  mns- 
ter  all  that  regard  to  their  decisions  which  would  become 
an  obedient  son  of  the  church,  yet  cautiously  confining 
himself  to  very  general  expressions,  that  might  be  va- 
riously interpreted.  The  papal  party  were  greal  ly  'luted 
by  this  circumstance,  and  predicted  the  speedy  and 
unqualified  subjection  of  all  the  Protestants.  Put  they 
were  mistaken;  for  Joachim  meant  much  less  than  the 
language»of  his  ambassador  was  understood  to  convey, 
and  his  seeming  reverence  for  the  Pope  and  the  council 
was  merely  an  act  of  policy,  intended  to  serve  his  pri- 
vate interests.  Ilis  son,  a  Roman  Catholic,  had  been 
chosen  bishop  of  Halberstad  and  archbishop  of  Magde- 
burg, which  dignities  could  not  be  held  together  with- 
out a  papal  dispensation.  By  his  apparent  obsequious- 
ness to  the  council  the  elector  hoped  to  obtain  his  wishes 
in  this  respect.85 

W  Yarjri-  bad  prepared  a  Baft-conduct  of  a  murii  less  objection- 
able character.  It  was  presented  to  1 1 1 « ■  legate,  and  received,  but 
so  retrenched  and  altered  before  it  appeare  i  in  the  decree,  ilint  bo 
hardly  know  hia  own  work  ags  i  Lts  n  jection  was  anticipated 
and  i  [red,  on  account  of  the  delay  it  would  occasion,  p- 

128—129. 

65  e  1.23     *  p   123—126. 


178  THE    EUCHARIST TRANSUBSTANTIATION. 

The  session  closed  by  reciting  an  answer  to  the  pro- 
testation of  the  King  of  France.  The  council  replied 
at  some  length  to  his  objections  and  complaints,  and 
entreated  his  most  christian  majesty  to  lay  aside  all 
resentment,  and  co-operate  with  them  in  their  great 
undertaking :  but  they  entreated  in  vain. 6  6 

66  Pallav.  1.  xii.  c.  9.   Sarpi,  1.  iv.  s.  19.  Vargas,  p.  134—154. 


170 


CHAPTER  VIII. 

PENANCE. 

Rejection  of  the  Safe-conduct  by  the  Protestants — Discussions  on 
Penance — Opposition  to  Reform — Affair  of  the  Bishop  of  Ver- 
dun— Arrival  of  Protestant  ambassadors  from  Wirtemborg,  Stras* 
burg,  &c. — FoURTESKTB  SlssiOH — Decree  on  Penance — Re- 
flections thereon — Detection  of  error  in  the  Decree  alter  its  publi- 
cation. 

It  might  have  been  expected  that  the  Protestants  would 
be  dissatisfied  with  the  safe-conduct  issued  by  the  coun- 
cil; and  so  it  proved.  They  particularly  animadverted 
on  the  words  "  as  far  as  the  council  is  concerned," 
which  they  thought  left  an  opening  for  a  breach  of  faith 
on  the  part  of  the  civil  power;  and  they  complained, 
that  in  the  clause  containing  the  proposed  appointment 
of  judges,  to  Lake  cognizance  of  any  crimes  tl  ight 

commit  during  their  stay  at  Trent,  this  expression  was 
found — "even  such  as  savour  of  heresy;"  they  could 
not  help  suspecting  that  it  concealed  a  purpose  to  en- 
trap them.  The  safe-conduct  was  therefore  unanimously 
rejected,  and  it  was  agreed  to  demand  another,  exactly 
conformable  to  that  which  had  been  granted  to  the  Bo- 
hemians by  the  Council  of  Basle.  Should  this  request 
be  denied,  they  would  be  justified  in  rejecting  the  coun- 
cil altogether;  should  it  be  conceded,  a  great  advantage 
would  be  gained,  as  they  would  then  have  power  to 
"deliberate  and  d<  ons  of  the  as- 

sembly must  be  founded  on  the  authority  of  scripture.87 
Penance  and  extreme  unction  were  the  subjects  fixed 
for  the  ensuing  session.     With  a  view  I  :te  busi- 

ness, and  decide  as  much  as  possible  before  the  arrival 
of  the  Protestants,  two  congregations  were  held  every 

67Sarpi,  Lb.  iv.  a.  20. 


180  PtfNANCE. 

day,  one  in  the  morning1,  the  other  in  the  afternoon. 6B 
Certain  articles  containing  the  presumed  heresies  of  the 
reformers,  were  submitted  to  the  consideration  of  the 
divines.  But  it  was  impossible  to  confine  them  to  the 
prescribed  rules  of  discussion.  They  were  much  more 
apt  at  citing  the  school  doctors  and  the  canon  law  than 
the  word  of  God :  and  when  they  did  appeal  to  the 
testimony  of  scripture,  the  manner  in  which  they  used 
it  showed  how  poorly  skilled  they  were  in  biblical  the- 
ology, and  how  imperfectly  they  understood  the  true 
method  of  ascertaining  the  "  mind  of  the  Spirit."  For 
instance,  to  prove  that  auricular  confession  is  taught  by 
the  ii  spired  writers',  they  collected  all  the  passages  in 
which  the  words  "confess"  and  "confession"  are 
found,  and  unceremoniously  converted  them  into  evi- 
dence on  their  side,  regardless  of  the  real  meaning  of 
the  texts  so  quoted ;  and  they  busied  themselves  in 
searching  the  Old  Testament  for  figures,  by  which  it 
might  be  supposed  that  confession  was  typified,  and  he 
was  accounted  the  most  skilful  who  produced  the  great- 
est number.69  By  such  labours  were  the  decisions  of 
an  infallible  council  framed  ! 

Although  there  was  much  better  agreement  among  the 
fathers  on  the  present  than  on  some  previous  occasions, 
some  differences  of  opinion  appeared,  which  led  to  warm 
and  complicated  disputes.  The  divines  of  Louvain 
and  Cologne  objected  to  the  condemnation  of  those 
who  disapproved  of  "  reserved  cases."  Protestants,  they 
said,  regarded  them  as  only  contrivances  to  get  money, 
and  cardinal  Campeggio  had  confessed  the  same  in  his 
work  on  reformation.  They  required  also  that  public 
penance  should  be  mentioned,  which  Cyprian  and  Gre- 
gory the  Great  had  so  strongly  recommended  in  their 
writings,  and  even  declared  to  be  of  divine  right..  The 
Franciscans  complained  that  those  were  condemned  who 
held  sacramental  absolution  to  be  only  declarative,  and 
who  in  this  followed  Jerome,  the  Master  of  the  Sentences 

68  From  14  o'clock  to  17,  and  from  20  o'clock  to  23.  The  Italians 
reckon  from  sunset.  The  hours  just  mentioned  were  about  equiva- 
lent, at  that  time  of  the  year,  to  8  and  11  o'clock  in  the  morning, 
and  2  and  5  o'clock  in  the  afternoon,  according  to  our  reckoning, 

69  Sarpi,  lib.  iv.  s.  23.    Pallav.  lib.  xii.  c.  10. 


■   \NOE.  181 

Bonaventura,  and  almost  all    the  scholastic    divines. 
\        c    Pelargo  Baid,  that  scarcely  any  of  the  fat! 
bad  considered  the  words  of  Christ,  "Whose  sms  so- 

vNcc.  to  contain  the  institution  of  the  sacrament  of 
penance,  ami  that  to  restrict  them  to  that  interpretation, 
and  declare  those  to  be  heretics  who  understood  them 
otherw;  Id  be  in  effect  to  condemn  the  ancient 

doctrine  of  irch.1  ° 

rvations. 
It  was  :  the  council,  lie  said,  thus 

to  humour  the  inclinations  of  private  individuals;  the 
decrees  and  canons  had  I.  o posed  with  great  care, 

and  om_rht  to  p 

such  alteration  the 

Km-  of  his  i  in  conversing  with 

his'  The 

cus  lisputing,  the  freedom  of  would 

remark.  be  suppressed;  or  the  Protestants,  when 

evil  example  in  defending  their 

heresies.     He  maintained  that  all  reasonable  liberty  was 

'  if  evi  ry  one  to  speak  freely  during 

the  course  of  discussion ;  but  that  wl       I  reeshad 

been  committee;  approved  by  the  presidents, 

and  confirmed  at  Rome,  they  must  not  be 

:  in  .p.  ation.1 ' 

i  furtherance  of  ecclesiastical 
oi      T  rion,  his  haughty 

and  tyrannical  r  to  those  who  1  Mea- 

sures, and  the  ■  d  votes,  left  no  chance 

ofsucce.--.      M  would  have  retired   in  dis- 

'■  but  fort!.  the  imperial  ambassa- 

ies  j  they  bc<ran  to 
think  that  n  oiracle  could  cl<  way 

of  the  chun  h:  and  there 

•ant 

'he  i"'".  ttichrist 

were  founded  in  truth.72 

■ 

ii!  -up.  <!.  -j  i.      -. :  Sarpi,  lit  sup. 

The  !•■_  ivours  t..  frighten  a*  by  .«peakmp  inn  haugh- 

ty a:.  ii  ,  ,pg  |^,.  ,  I,,.  ugCg 

threats,  an. I  declare*  ii.  a  he  will  depart  The  tenmnalioD  and 

°f  ,"    '  '  Ul"  '"'  as  J  Dav"  alu.ivs  predicted,  at  least,  onle* 

God  should  interfere  iu  a  miraculous  manner."     Yarns,  p.  'J]~ 


182-  PENAKC2. 

An  occurrence  that  happened  a  short  time  before  the? 
session  will  illustrate  these  statements.  The  legate  pro- 
posed that  no  bishopric  should  be  given  in  commendam 
to  those  who  had  not  attained  the  age  prescribed  by  the 
canons.  Many  objected  to  this,  as  it  seemed  to  imply  a 
tacit  approbation  of  commendams,  if  bestowed  on  per- 
sons of  suitable  age;  the  article  was  ultimately  with- 
drawn. In  the  course  of  the  debate,  the  bishop  of 
Verdun  said  that  such  a  reformation  as  was  evidently 
intended  would  be  fruitless,  unworthy  of  the  council, 
and  ill  suited  to  the  exigencies  of  the  times.  He  added, 
that  commendams  were  a  gulf  that  swallowed  up  the 
wealth  of  the  church,  and  in  the  honest  warmth  of  his 
zeal,  ventured  to  utter  the  words  "pretended  reforma- 
tion" The  legate  was  much  enraged,  and  grossly  in- 
sulted the  prelate,  calling  him  an  ignorant,  stupid  fellow, 
and  using  many  other  opprobrious  epithets.  This  con- 
duct was  repeated  some  days  after,  and  when  the  bishop 
attempted  to  defend  himself,  he  was  silenced.  All  this 
took  place  in  the  full  assembly  of  the  fathers :  yet  so 
completely  had  they  the  fear  of  the  legate  before  their 
eyes,  that  no  one  ventured  to  say  a  word  in  defence  of 
his  injured  brother.  Stifled  murmurs  and  low  whispers 
were  the  only  manifestations  of  concern  and  anger. 
"  Tell  me  now,"  said  the  archbishop  of  Cologne  to  the 
bishop  of  Orenza,  as  the}r  left  the  place  of  meeting, 
"do  you  think  that  this  is  a  free  council  ?"  "  My  lord," 
replied  the  bishop,  "you  ask  me  a  very  difficult  ques- 
tion. I  cannot  answer  it  immediately.  All  that  I  can 
say  now  is,  that  the  council  ought  to  be  free."  "  Speak 
plainly,"  rejoined  the  archbishop,  "  is  there  really  any 
liberty  in  the  council?"  "I  beseech  you,  my  lord," 
answered  the  timid  prelate,  "  do  not  press  me  any  fur- 
ther with  the  subject  now.  I  will  give  you  a  reply  at 
your  own  house." 7  3 

219.  "The  prediction  of  St.  Panl  in  the  second  Epistle  to  the 
Thessalonicans,  chapter  second,  is  fully  accomplished  in  the  Romish 
Church.  Tn  truth,  St.  Anselmo  explains  this  passage  referring  to 
the  Romish  Church,  by  attributing  it  to  the  vices  and  abuses  which 
prevail  there;  other  writers  are  of  the  same  opinion.  I  know  very 
well,  also,  that  there  are  others  who  give  a  different  interpretation 
to  this  passage.  God  is  willing  to  pity  us,  and  wishes  not  to  punish 
as  as  much  as  our  sins  deserve."  Ibid.  p.  237,  See  also  p.  222,  230. 
73  Vargas,  p.  245,  263.  Some  of  the  Spanish  bishops,  while  they 


TEVAXCE.  133 

Towards  the  end  of  October,  John  Theodoric  I'l^- 
ntnger  and  John  Echlin,  ambassadors  from  tho  Duke  ftf 
Wirtemburg,  arrived  at  Trent.  They  were  instructed  to 
present  the  confession  of  faith  prepared  by  Brentius, 

and  to  demand  a  safe-eon  duct  for  the  divines,  who  v. 
readv  to  enter  the  lists  with  their  Roman  Catholic  oppo- 
nents as  soon  as  that  document  should  be  received.  In 
the  following  month  they  were  joined  by  the  ambassa- 
dors from  Strasburg  and  live  other  cities;  among'  them 
was  Sleidan,  the  celebrated  historian.  As  they  all  en- 
gaged to  act  in  concert,  and  refused  the  offer  of  a  pri- 
vate audience  with  the  legate,  lest  it  should  be  construed 
into  a  recognition  of  the  Pope's  authority,  their  arrival 
was  regarded  with  no  small  anxiety  and  alarm.  In  re- 
ply to  a  letter  sent  to  the  pontiff,  his  holiness  instructed 
the  legate  to  take  particular  care  that  the  papal  autho- 
rity should  not  be  infringed;  to  avoid  mild  measures 
and  temporising  expedients;  if  necessary,  to  transfer  or 
dissolve  the  council,  the  odium  of  which  measure  he  [the 
Pope]  undertook  to  bear;  to  propose  as  many  doctrinal 
questions  as  possible,  partly  that  the  Lutherans  might 
despair  of  any  accommodation  without  subjection  to 
the  council,  and  partly  to  furnish  employment  to  the 
prelates,  and  prevent  them  from  thinking  on  reform.7* 
If  he  found  himself  compelled  to  yield  to  the  bishops, 
in  regard  to  the  increase  of  their  authority,  he  might  do 
so,  after  having  resisted  as  long  as  possible;  because, 
should  any  thing  be  done  prejudicial  to  the  interests  of 
the  court  of  Rome,  it  would  be  easy  to  restore  (kings 
afterwards  to  their  former  stale,  if  the  papal  an 
rity  iccre  preserved  uninjured.'' * 

appears!  among  tlie  most  zealoos  i  -  of  reform,  employed 

th'-ir  leisure  moment!  in  endeavonrs  to  procure  I  slices  by 

flittering  and  cringing  to  the  emperor's  prime  Minister,  Gram 
bishop  of  Arras,  ibid.  p.  204 — ''  I ' 

'*  oaipi,  lib.  iv.  s.  •_•-      \  arc  is  h   irs  similar  testira  my.     It  ■ 
too  evident  to  !«■  un  il.-  r  ■  •   I.  :hat  tlio  legate   purposely   protr 
doctri'i.i1  sjscttuions,  in  order  to  abridge  the  deliberations  on  reform  . 
■•  All  ibis  is  only  a  preraedH  :•>•<!  tn»  k.   Tbec  tuncil  can  do  nothing 
ofitself-,  it  has  last  all  its  po«  er,  all  The  legate  Lathe  mas- 

tor  there, -and  has  everjr  Uiing  onder  bis  direction. ''  Vargas  p    . 

73  "It  is  a -surprising  tbki£  \  .      <        - 

•■sob  dly.     No  one  is  on  lus  side  •  H  ■_• 

•I  dumb  dog-i.  that  COOnot  Lark."  p.  ",'  17 


184 


PENAN'CE. 


The  fourteenth  session  was  held  Nov.  25.  The  deci- 
sions of  the  council  on  the  subject  of  penance  were 
expressed  in  the  following  terms: 

"Although  in  the  decree  concerning  justification 
many  observations  on  the  sacrament  of  penance  were 
necessarily  introduced,  on  account  of  the  connexion  of 
the  subjects:  nevertheless,  such  is  the  multitude  and 
variety  of  errors  promulgated  in  our  times  on  that  point, 
that  it  will  greatly  tend  to  the  public  welfare  to  give  a 
more  exact  and  full  explanation  thereof,  by  which, 
through  the  assistance  of  the  Holy  Spirit,  all  errors 
may  be  exposed  and  eradicated,  and  the  Catholic  truth 
rendered  more  clear  and  illustrious;  which  explanation 
the  sacred,  holy,  oecumenical,  and  universal  Council  of 
Trent,  lawfully  assembled,  &c.  doth  now  propound  to 
all  Christians,  to  be  by  them  ever  preserved. 

"Chap.  I.   Of  the  necessity  aud  institution  of  the  sa- 
crament of  pena?ice. 

"  If,  in  all  the  regenerate,  there  were  such  gratitude 
to  God,  that  they  always  kept  the  righteousness  received 
by  his  goodness  and  grace  in  baptism,  there  would  have 
been  no  need  to  institute  another  sacrament  for  the 
remission  of  sins,  besides  baptism.  But  since  God,  who 
is  rich  in  mercy,  knoweth  our  frame,  he  hath  provided 
a  saving  remedy  for  those  who  yield  themselves  again 
to  the  slavery  of  sin  and  the  power  of  the  devil;  namely, 
the  sacrament  of  penance,  whereby  the  benefits  of  the 
death  of  Christ  are  applied  to  those  who  sin  after  bap- 
tism. 7  6      Now,  in  order  to  obtain  grace  and  righteous- 

76  The  word  "penance"  is  used  by  Roman  Catholic  writers  in  a 
twofold  sense.  1  "Interior  sorrow  of  heart"  on  account  of  sin: 
this  is  "penance  as  a  virtue,1''  and  it  "consists  in  turning  to  God 
sincerely  and  from  the  heart,  and  in  hating  and  detesting  our  past 
transgressions,  with  a  firm  resolution  of  amendment  of  life,  hoping 
to  obtain  pardon  through  the  mercy  of  God."  2.  "  Exterior  indica- 
tion of  such  sorrow;"  this  is  external  penance,  or  the  sacrament  of 
penance;  and  it  "consists  of  certain  sensible  things,  significant  of 
that  which  passes  interiorly  in  the  soul." "  Pronouncing  upon  his 


PENAVCE.  185 

ness,  penance  was  always  necessary  for  all  men  who  had 
defiled  themselves  with  mortal  sin,  even  for  those  who 
sought  to  be  washed  in  the  Bacrament  of  baptism,  that, 
renouncing  ami  amending  their  perverseness,  they  might 

regard  so  great  offences  against.  God  with  utmost  abhor- 
rence and  hatred,  and  pious  urief  of  miml.  Whence  the 
prophet  saith,  'Be  converted,  and  do  penance  for  all 
your  iniquities,  and  iniquity  shall  not  be  your  ruin.' 
Ezck.  xvni.  30.  The  Lord  also  said,  'Except  you  do 
penance,  you  shall  all  likewise  perish.'  Lukexiii.  5. 
And  Peter,  the  prince  of  the  apostles,  recommending 
penance  to  those  sinners  who  were  about  to  be  initialed 
by  baptism,  said,  'Do  penance,  and  be  baptized  i  very 
one  of  you.''  Acts  ii.  38.  Yet  penance  was  not  a  sacra- 
ment before  the  coming  of  Christ,  nor  since  his  coining 
is  it  a  Bacrament  to  any  before  baptism.  But  the  Lord 
specially  instituted  the  sacrament  ofpenance,  when,  after 
his  resurrection,  he  breathed  on  his  disciples,  saying, 
'  Receive  ye  the  Holy  Ghost ;  whose  sins  3-011  shall  for- 
give, they  are  forgiven  them;  and  whose  sins  you  shall 
retain,  they  are  retained.'  John  xx.  22,  23.  By  this 
remarkable  action,  and  by  these  express  words,  as  the 
fathers  have  by  universal  consent  alwajrs  understood  the 
same,  the  power  of  forgiving  and  retaining  sins,  in  order 
to  reconcile  the  faithful  who  have  sinned  after  baptism, 
was  communicated  to  the  apostles  and  their  lawful  suc- 

own  action  1,  every  man  baa  reason  to  qo  Bt«on  the  accuracy  of  his 
own  judgment,  and  hence,  on  the  sincerity  of  interior  penance,  the 
ruind  mast  be  held  in  anxious  suspense.  To  calm  this  our  solici- 
tude, the  Redeemer  instituted  the  sacrament  of  pi  nance,  in  which 
we  c  lieruli  n  well  founded  hope  thai  our  sin.-:  are  forgiven  us  by  the 
absolution  of  tlif  priest,  and  the  faith  which  we  justly  have  ill  the 
efficacy  of  the  sacraments  has  much  influence  in  tranquillizing  the 
troubled  conscience,  and  giving  peace  to  the  soul.  The  voice  of  t/te 
priest,  w ho  is  legitvnoJelg  eomrtitiited  a  ministi  r  far  the  remission  of 
gins,  is  to  be  heard  as  that  of  Christ  hiiusilf,  who  said  to  the  lame 
man,  '  Son,  he  of  good  cheer,  thy  sins  are  forgiven  thee.'".... 
"  M  ireover,  as  salvation  is  unattainable  bnt  through  Christ  andthe 
merits  of  his  passion,  the  institution  of  this  sacrament  was  in  itself 
accordant  to  the  views  of  divine  wisdom,  a  id  pregnant  with  bless- 
ings to  the  Christian.  Pen  uce  is  the  channel  through  whicb  the 
blood  of  Christ  flows  into  the  soil,  washes  away  the  stains  con- 
tracted after  baptism,  and  calls  f  >  :h  from  us  the  grateful  acknow- 
ledgement, tint  i"  S  our  al  me  we  are  indebted  for  the  b 
ing  of  a  reconciliation  with  God."     Ca's  h.sni,  p.  '-JTio — 957 


186  [penance. 

cessors :  and  the  Catholic  church  hath  with  good  reasor* 
rejected  and  condemned  as  heretics  the  Novatians,  who 
obstinately  deny  the  power  of  forgiving.7  7  Wherefore 
this  holy  synod,  approving  and  receiving  the  above  most 
evident  sense  of  those  words  of  our  Lord,  condemns  the 
vain  interpretations  of  those  persons  who  falsely  restrict 
them  to  the  power  of  preaching  the  word  of  God  and 
publishing  the  gospel  of  Christ,  in  opposition  to  the 
institution  of  this  sacrament.73 

"Chap.   II.   Of  the  difference  between  the  sacrament  of 
fenance  and  the  sacrament  of  baptism. 

"But  this  sacrament  is  known  to  differ  from  baptism 
in  many  respects.  For  besides  that  the  matter  and 
form,  in  which  the  essence  of  a  sacrament  consists,  are 
exceedingly  different,  it  is  very  plain  that  the  minister  of 
baptism  cannot  be  a  judge,  since  the  church  exercises 
judgment  only  on  those  who  have  first  entered  into  her 
by  the  gate  of  baptism.  '  For  what  have  I  to  do,!  saith 
the  apostle,  '  to  judge  them  who  are  without?'  1  Cor. 
v.  12.  But  it  is  otherwise  with  those  who  are  of  the 
household  of  faith,  whom  Christ  the  Lord  hath  made 
members  of  his  body  in  the  laver  of  baptism.  For  if 
these  afterwards  defile  themselves  by  any  transgression, 
it  is  not  his  will  that  they  should  be  cleansed  by  a  repe- 

"7  The  Novatians  first  appeared  in  the  third  century.  They  held 
that  those  who  had  lapsed  in  the  time  of  persecution  were  not  to  be 
restored  to  the  fellowship  of  the  church,  although  they  did  not  deny 
the  possibility  of  their  repentance  and  final  salvation. 

78  "  That  penance  is  a  sacrament  the  pastor  will  not  find  it  diffi- 
cult to  establish ;  baptism  is  a  sacrament  because  it  washes  away  all, 
particularly  original  sin:  penance  also  washes  away  all  sins  of 
thought  or  deed  committed  after  baptism:  on  the  same  principle,, 
therefore,  penance  is  a  sacrament.  Again,  and  the  argument  is 
conclusive,  a  sacrament  is  the  sign  of  a  sacred  thing,  and  what  is 
done  externally,  by  the  priestanil  the  penitent,  is  a  sign  of  what  takes 
place  internally,  in  the  soul:  the  penitent  unequivocally  expresses, 
by  words  and  actions,  that  he  has  turned  away  from  sin:  this  is 
also  clearly  evinced  by  these  words  of  the  Saviour,  'I  will  give  to 
thee  the  keys  of  the  kingdom  of  heaven  ;  whatever  sins  you  looso 
on  earth  shall  be  loosed  also  in  heaven.'  The  absolution  of  the 
priest,  which  is  expressed  in  words,  seals,  therefore,  the  remission 
of  sins,  which  it  accomplishes  in  the  soul,  and  thus  is  penance  in- 
vested with  all  the  necessary  conditions  of  a  sacrament,  and  is, 
therefore,  truly  a  sacrament."     Catechism,  p.  257. 


PENAN(   I  187 

tition  of  baptism,  which  is  on  no  account  lawful  in  the 
lolic  church,  but  they  should  be  placed  as  offenders 
before  the  tribunal  of  e,   th  if   they  may   I"-  ab- 

solved by  the  sentence  ef  the  priests,  not  once  only,  but 
often  as  they  penitently  flee  thereto,  confessing1  their 

The  fruit  of  bapti  also  different   from  the 

fruit  of  penance:  for  in  baptism  we  put  on  Christ  and 
made  new  creatures  in  him,  obtaining  the  full  and 
entire  remission  of  all  our  sins  ;  but  divine  justice  re- 
quires that  we  should  not  be  able  again  to  attain  this 
new  and  perfect  state,  through  the  sacrament  of  pe- 
nance, without  many  tears  and  great  efforts,  so  that 
penance  wi  rvedly  called  by  the  holy  fathers  a 

kind  of  laborious  baptism.     And  the  'unit  of  pe- 

nal, 9  necessary  to  salvation  for  those  who  have 

sinned   after  baptism,  as  baptism  itself  for    the  unre- 

'e. 


79 


"Chap.    III.    Of    the  parts  and  fruit    of    this  sacra- 
ment. 

"  The  holy  council  further  teaches  that  the  form  of 
the  sacrament  of  penance,  in  which  its  power  chiefly 
lies,  resides  in  the  words  of  the  minister,  'I  absolve 
thee  from  thy  sins,  in  the  name  of  the  Father,  and  of 
the  Son,  and*  of  the  Holy  Ghost."  To  which  words 
i  in  prayers  are  added,  by  a  laudable  custom  of  holy 
church:  yet  they  do  not  belong  to  the  essence  of  its 
form,  nor  are  tl  to  the  administration  of 

the  sacrament  itself.  Moreover,  the  acts  of  the  peni- 
tent, namely,  contrition,  confession,  and  satisfaction,  are 
the  matter,  as  it  were,  of  this  sacrament;80   which  in- 

To  it  belongs,  in  so  special  a  maimer,  die  efficacy  of  remit- 
ting actual  guilt,  that  without  it-  intervention  we  cannot  obtain  or 

hope  for  pardon."     i         bism,  p.  2C  l 

"When  th«'  ln.U  synod  says  that  they  are  '  the  matter  as  it 
e,'  it  is  noi  I  matter,  bnl  because 

they  are  not,  like  water  in  baptism,  and  chrism  in  confirmation,  mat- 
ter that  may  be  applied  externally.  With  regard  to  the  opinion  of 
some,  who  Dold  to  constitute  the  matter  of  this 

orient,  if  well  weighed,  it  will  not  be  found  to  differ  from  what 
has  been  already  laid  down  :  we  iay  thai  wood  which  is  consumed 
bv  tire  i<  the  matter  of  lire  :  and  gins  which  are  destroyed  by  pe- 
nance may  I"-  also  called,  with  propriety,  the  matter  of  pciunco." 
Catechism,  p.  2    - 


1S8  PENANCE. 

asmucli  as  they  are  required  by  divine  appointment  in 
order  to  the  completeness  of  the  sacrament,  and  the 
full  and  perfect  remission  of  sins,  are  for  this  reason 
called  the  parts  of  penance.8 1  And  assuredly  the  sub- 
stance and  effect  of  this  sacrament,  as  far  as  relates  to 
its  power  and  efficacy,  is  reconciliation  with  God ;  which 
sometimes  produces  in  pious  souls,  who  receive  this  sa- 
crament in  a  devotional  manner,  tranquillity  and  peace 
ef  conscience,  accompanied  with  strong  spiritual  con- 
solation.82 In  making  these  statements  respecting  the 
parts  and  effects  of  this  sacrament,  the  holy  council 
condemns  the  sentiments  of  those  persons  who  contend 

81  "  To  this  sacrament  it  is  peculiar  that,  besides  matter  and  form, 
which  are  common  to  all  the  sacraments,  it  has  also,  what  are  called 
integral  parts  of  penance,  and  these  integral  parts  are  contrition, 
confession,  and  satisfaction.  These  component  parts  of  penance 
are  such  as  we  say  are  necessary  to  constitute  a  whole.  The  human 
form,  for  instance,  is  composed  of  many  members,  of  hands,  of  feet, 
of  eyes,  &c.  of  which,  if  any  are  wanting,  man  is  justly  deemed 
imperfect,  and  if  not,  perfect.  Analogous  to  this,  penance  consists 
of  the  three  parts  which  we  have  ahead)'  enumerated  ;  and  although 
as  far  as  regards  the  nature  of  penance,  contrition  and  confession 
are  sufficient  for  justification,  yet,  if  unaccompanied  with  satisfac- 
tion, something  is  still  wanting  to  its  integrity.  .  .  .  Why  these  are 
integral  parts  of  penance  may  be  thus  explained.  We  sin  against 
God  by  thought,  word,  and  deed  ;  when  recurring  to  the  power  of 
the  keys  we  should  therefore  endeavour  to  appease  his  wrath,  and 
obtain  the  pardon  of  our  sins,  by  the  very  same  means  by  which  we 
offended  his  supreme  majesty.  In  further  explanation  we  may  also 
add,  that  penance  is,  as  it  were,  a  compensation  for  offences,  which 
proceed  from  the  free-will  of  the  person  offending,  and  is  appointed 
by  the  will  of  God,  to  whom  the  offence  has  been  offered.  On  the 
part  of  the  penitent,  therefore,  a  willingness  to  make  this  compensa- 
tion is  required,  and  in  this  willingness  chiefly  consists  contrition. 
The  penitent  must  also  submit  himself  to  the  judgment  of  the  priest, 
who  is  the  vicegerent  of  God,  to  enable  him  to  award  a  punishment 
proportioned  to  his  guilt,  and  hence  are  clearly  understood  the 
nature  and  necessity  of  confession  and  satisfaction."  Catechism, 
p.  262. 

82  "  Of  penance  it  may  be  truly  said,  that  its  root  is  bitter,  but 
its  fruit  sweet.  The  great  efficacy  of  penance  is,  therefore,  that  it 
restores  us  to  the  favour  of  God,  and  unites  us  to  him  in  the  closest 
bonds  of  friendship.  From  this  reconciliation  with  God,  the  devout 
soul  who  approaches  the  sacrament  with  deep  sentiments  of  piety 
aDd  religion,  sometimes  experiences  the  greatest  tranquillity  and 
peace  of  conscience,  a  tranquillity  and  peace  accompanied  with  the 
sweetest  spiritual  joy.  There  is  no  sin,  however  grievous,  no 
crime,  however  enormous  or  however  frequently  repeated,  which 
penance  does  not  remit."     Ibid.  p.  260. 


TEN  AM  F  1  89 

that  tin*  terrors  with  which  the  conscience  is  smitten, 
and  faith,  are  the  parts  of  penance. 

"  Chap.  IV.  Of  contrition. 

I  mtrition,  which  holds  the  first  place  in  the  above 
mentioned  acts  of  the  penitent,  is  the  sorrow  and  de- 
testation which  the  mind  feels  for  past  sin,  with  a  pur- 
of  sinning  no  more  Now  this  emotion  of  con- 
trition was  always  necessary  in  order  to  obtain  the 
pardon  of  sins;  and  when  a  man  has  sinned  after  bap- 
tism it  prepares  him  for  the  remission  of  sin,  if  joined 
with  confidence  in  the  mercy  of  God,  and  an  earnest 
desire  of  performing  whatever  is  necessary  to  the  proper 
reception  of  the  - 1<  ran, tut.  Therefore  the  holy  council 
dei  lares,  tliat  tins  contrition  includes  not  only  the  ces- 
sation from  sin,  and  the  purpose  of  beginning  a  new 
life,  but  also  hatred  of  former  transgression,  according 
as  it  is  written,  '  Cast  away  from  you  all  your  trans- 
is  by  which  you  have  transgressed,  and  make  to 
i  new  heart  and  a  new  spirit,'  Ezek.  xvih.  31. 
And  certainly,  whoever  considers  those  cries  of  the 
saints,  '  To  thee  only  have  I  sinned,  and  have  done 
evil  before  tl  I'   dm  li  6. — '  I  have  laboured  in  my 

groanincrs.  every  night  I  will  wash  my  bed  I '  dmvi.  7. 
— '  I  will  recount  to  the  Lord  my  years,  in  the  bitter- 
ness of  my  soul;  Isa.  xxxviii.  1">:  ami  others  of  the 
same  kind,  will  easily  perceive  that  they  spring  from 
ement  hatred  of  the  past  hie.  and  a  strong  abhorrence 
of  sin.     The  council  further  1  although  it 

may  sometimes  happen  that  this  contrition  is  perfect 
in  charity  and  reconciles  a  man  to  <  tod  before  the  sa- 
cra;. Penance  is  actually  received,  nevertheless 

reconciliation  is  not  to  be  ascribed  to  contrition 
without  thi  winch  was  in  fact 

include!   in  it.83      The  council   I  that  that 


8  3  The  tpudtiitt  of  true  contrition  are  thus  described  : — "  1  ■  We 
moat  in  the  first  pi  ad  deplore  all  our  sins:  if  onr  sorrow 

and  ■:  m  extend  only  to  some,  oar  repentance  cannol  !»■  sin- 

.'    In  the  next  place. our  contrition  must  be  accom- 
panii  easing  and  satisfying  for  onr  sins.  3    The 

penitent  most  form  >  tt  »•  ■•!  and   linn  pni  mendmenl  of  life. 

4.  T  iti'Mi  inn  'I  with  forgiveness  of  tfw 


190  PENANCE. 

imperfect  contrition  which  is  called  attrition,  commonly 
arising  from  a  consideration  of  the  turpitude  of  sin,  and 
a  fear  of  hell  and  punishment  (the  intention  of  con- 
tinuing- in  sin  with  the  hope  of  receiving  pardon  at  last 
being  disavowed,)  not  only  does  not  make  a  man  a  hy- 
pocrite and  a  greater  sinner,  but  is  really  a  gift  of  God, 
and  an  impulse  of  the  Holy  Spirit ;  not  that  the  Spirit 
does  as  yet  dwell  in  the  soul,  but  merely  excites  the 
penitent,  who,  thus  aided,  prepares  his  way  to  right- 
eousness. And  although  it  cannot  of  itself  conduct 
the  sinner  to  justification,  without  the  sacrament  of 
penance,  yet  it  disposes  him  to  seek  the  grace  of  God 
in  the  sacrament  of  penance:  for  the  Ninevites,  being 
salutarily  impressed  with  this  fear  by  the  terror-inspir- 
ing preaching  of  Jonah,  did  penance  and  sought  mercy 
of  the  Lord.  Therefore  Catholic  writers  have  been 
basely  calumniated,  as  if  they  had  affirmed  that  the 
sacrament  of  penance  confers  grace  on  those  who  re- 
ceive it,  without  good  dispositions  ;  which  sentiment  the 
church  of  God  hath  never  taught  nor  held.  Some  also 
falsely  teach  that  contrition  is  extorted  and  forced,  not 
free  and  voluntary. 

*'  Chap.  V.   Of  confession. 

tl  The  universal  church  has  always  understood  that  a 
full  confession  of  sins  was  instituted  by  the  Lord  as  a 
part  of  the  sacrament  of  penance,  now  explained,  and 
that  it  is  necessary,  by  divine  appointment,  for  all  who 
sin  after  baptism  :   because  our  Lord  Jesus  Christ,  when 

injuries  which  we  may  have  sustained  from  others."  Catechism, 
p. 268. 

On  the  efficacy  of  eontrition  the  same  writers  observe — "  Othor 
pious  exercises,  such  as  alms,  fasting,  prayer  and  the  like,  in  them- 
selves holy  and  commendable,  are  sometimes,  through  human  in- 
firmity, rejected  by  Almighty  God  ;  but  contrition  can  never  be  re- 
jected by  him,  never  prove  unacceptable  to  him:  '  A  contrite  and 
humble  heart,  OGod!'  exclaims  the  jprophet,  '  thou  wilt  not  de- 
spise.' Nay  more,  the  same  prophet  declares  that,  as  soon  as  we 
have  received  this  contrition  in  our  hearts,  our  sins  are  forgiven: 
'  I  said,  I  will  confess  my  injustice  to  the  Lord,  and  thou  hast  for- 
given the  wickedness  of  my  sin."  Ibid,  p.  269.  Query.  If  sin  is 
forgiven  as  soon  as  contrition  is  experienced,  what  becomes  of  the 
assertion  that  the  sacrament  of  peuanceis  "necessary  to  salyaZiojj?" 
gee  chap.  II. 


r  E.NAM  B  I'.il 

he  was  about  to  nsceiul  from  earth  to  heaven,  left  his 
priests  in  bis  place,  as  presidents  and  judgi  -.  te  whom 
all  inorial  offences  into  which  the  faithful  might  fall 
should  be  submitted,  that  they  might  proi 

tcnce  of  remission  or  retention  of  sins,  by  the  power  of 
the  keys.  For  it  is  plain  that  the  priests  cannot  sus- 
tain the  office  of  judge,  if  the  cause  be  unknown  to  them, 
nor  inflict  equitable  punishments  if  sins  are  only  con- 
fessed in  general,  and  not  minutely  and  individually 
described.  For  this  reason  it  follows  that  penitents  arc 
bound  to  rehearse  in  confession  all  mortal  tins,  of  which 
after  diligent  examination  of  themselves,  they  are  con- 
scious, even  though  they  be  of  the  most  secret  kind, 
and  only  committed  against  the  two  last  precepts  of  the 
decalogue,84  which  sometimes  do  more  grievously 
wound  souls,  and  arc  more  perilous  than  those  which  arc 
open  and  manifest  For  venial  offences,  by  which  wc 
are  not  excluded  from  the  grace  of  God,  and  into  which 
wc  so  frequently  fall,  may  be  concealed  without  fault, 
and  expiated  in  many  other  ways,  although,  as  the  pious 
custom  of  many  demonstrates,  they  may  be  mentioned 
in  confession  very  properly  and  usefully,  and  without 
any  p-esumption.  But  seeing  that  all  mortal  sins,  even 
of  thought,  make  men  children  of  wrath  and  enemies 
of  God,  it  is  necessary  to  seek  from  him  pardon  of  every 
one  of  them,  with  open  ami  humble  confession.  There- 
fore when  the  faithful  in  Christ  labour  to  confess  every 
sin  that  occurs  to  their  memory,  without  doubt  they 
place  all  before  the  divine  mercy,  that  they  may  be  par- 
doned. Those  who  do  otherwise,  and  knowingly  con- 
ceal  any  sins,  present  nothing  to  the  divine  goodness, 
to  be  forgiven  by  the  priest  ;  for  if  the  sick  man  is 
ashamed  to  show  his  wound  to  the  surgeon,  that  cannot 
be  cured  which  is  unknown.  Moreover,  it  follows  that 
even  those  circumstances  which  alter  the  species  of  sin 
are  to  l>e  explained  in  confession,  since  otherwise  the 
penitents  cannot  fully  confess  their  sins,  nor  the  judges 
know  them  :  and  it  becomes  impossible  to  form  aright 
estimate  of  the  heinousness  of  the  offence,  or  inflict  a 
suitable  punishment. 85      Whence  it  is  very  unreasonable 

W  The  tntth.  nccording  to  the  Protestant  classification. 

e5  With  the  bare  enumeration  of  our  mortal  f-in?.  we  tltoiuM  QOl 


192  PENANCE. 

to  teach  that  these  circumstances  are  the  inventions  of 
idle  men,  or  that  it  is  sufficient  to  confess  one  circum- 
stance only,  as  for  instance,  that  we  have  sinned  against 
a  brother.  And  it  is  truly  impious  to  assert  that  such 
confession  as  is  here  enjoined  is  impossible,  or  to  call 
it  a  torture  of  conscience :  for  it  is  plain  that  nothing' 
else  is  required  by  the  church  of  penitents,  than  that 
when  they  have  carefully  examined  themselves,  and  ex- 
plored all  the  corners  and  recesses  of  their  consciences, 
they  should  confess  those  sins  in  the  commission  of 
which  they  remember  to  have  mortally  offended  their 
Lord  and  God  ;  but  that  other  offences,  which  are  not 
brought  to  mind  in  this  diligent  inquiry,  are  understood 
to  be  generally  included  in  the  same  confession  :  con- 
cerning which  offences  we  sincerely  adopt  the  language 
of  the  prophet,  '  From  secret  ones  cleanse  me,  O  Lord,' 
Psalm  xix.  13.86  Besides,  the  difficulty  of  such  con- 
be  satisfied  ;  that  enumeration  we  should  accompany  with  the  rela- 
tion of  such  circumstances  as  considerably  aggravate  or  extenuate 
their  malice.  Some  circumstances  are  such  as  of  themselves  to  con- 
stitute mortal  guilt :  on  no  account  or  occasion  whatever,  therefore, 
are  such  circumstances  to  be  omitted.  Has  any  one  imbrued  his 
hands  in  the  blood  of  his  fellow-man  ?  He  must  state  whether  his 
victim  was  a  layman  or  an  ecclesiastic.  Has  he  had  criminal  in- 
tercourse with  any  one  ?  He  must  state  whether  the  female  was 
married  or  unmarried,  a  relative  or  a  person  consecrated  to  God  by 
vow.  These  are  circumstances  which  alter  the  species  of  the  sius  : 
the  first  is  called  simple  fornication  ;  the  second,  adultery ;  the  third, 
incest;  and  the  fourth  sacrilege.  Again,  theft  is  numbsred  in  the 
catalogue  of  sius;  but  if  a  person  has  stolen  a  guinea, rfeis  sin  is 
less  grievous  than  if  he  had  stolen  one  or  two  hundred  guineas,  or 
a  considerable  sum  ;  and  if  the  stolen  money  were  sacred,  the  sin 
would  be  still  aggravated."  "So  important,  as  we  have  already 
said,  is  integrity  to  confession,  that  if  the  penitent  wilfully  neglect 
to  accuse  himself  of  some  sius  which  should  be  confessed,  and  sup- 
press others,  he  not  only  does  not  obtain  the  pardon  of  his  sins,  but 
involves  himself  in  deeper  guilt.  Such  an  enumeration  cannot  be 
called  sacramental  confession  :  on  the  contrary  the  penitent  must 
repeat  his  confession,  not  omitting  to  accuse  himself  of  having,  under 
the  semblance  of  confession,  profaned  the  sanctity  of  the  sacra- 
ment." "  Our  confession  should  be  such  as  to  reflect  a  true  image 
of  our  lives,  such  as  we  ourselves  know  them  to  be,  exhibiting  as 
doubtful  that  which  is  doubtful,  and  as  certain  that  which  is  certain." 
Catechism,  p.  278. 

a  6  Dr.  Challoner  has  furnished  Roman  Catholics  with  an  "  Ex- 
amination of  conscience  upon  the  ten  commandments,"  to  be  used 
before  confession.     Take  some  specimens  : — 

1.  "  Have  you  been  guilty  of  heresy,  or  disbelief  of  any  article  of 


PENANCE.  [93 

fession  as  tin*,  and  thi  shame  of  discovering  our  of- 
fences, which  seem  bard  to  be  overcome,  are  allevi 
by  the  many  and  great  advantages  and  consolations 
which  are  unquestionably  bestowed  inabsolutionoa  those 
who  worthily  receive  the  sacrament  And  now  with  re- 
gard to  th<'  practice  of  confessing  secretly,  to  the  priest 
alone:  although  Christ  has  not  prohibited  any  one  from 
publicly  confessing  his  crimes,  as  a  punishment  for  his 
offences,  and  for  In.- own  humiliation,  as  well  as  for  on 
example  to  others  and  for  the  edification  of  the  offended 
church;  nevertheless,  such  public  confession,  especially 
of  secret  sins,  is  not  enjoined  by  any  divine  command, 
nor  has  it  bet  i  dy  provided  for  by  any  human 

law.     Therefore,  seeing  that  sacramental  confession,  as 

faith,  or  of  voluntary  doubting  of  any  article  of  faith  7  How  often  ? 
and  for  how  long  a  time 7  or  have  yon  rashlj  exposed  yourself  to 
the  danger  of  infidelity,  by  reading  bad  books,  or  keeping  wicked 
company  '    tlow  often  ' 

'•  Have  you  by  word  or  deed  denied  your  religion,  or  gone  to  the 
churches  or  meetings  of  heretics,  so  as  to  join  anyway  with  them 
in  their  worship.'   or  to  give  scandal  '    How   often? 

■  Have  yon  Ma-phemed  God  or  his  saints  I     Mow  often  '"' 

3.  [4]  ••  Have  yon  broke  the  days  of  abstinence  commanded  by 
the  church,  ore  tten  more  than  one  meal  on  fasting  days  .'  or  been 
accessary  to  others  so  doing?     I  [ow  often  .' 

■  Have  you  neglected  to  confess  yonr  >ius  once  a  year  ;  or  to  re- 
ceive the  blessed  -  tcraments  at  Easl 

"  Have  yon  presumed  to  receive  the  blessed  sacrament  after  hav- 
ing broken  yonr  fast  ' 

5.  [i'«J  "  il  ire  you  committed  any  thins  thatyon  judged  ordoubv 
ed  to  be  a  mortal  sin,  tboagh  perhaps  it  was  not  sol  How  olten? 
( >r  bare  yon  exposed  yourself  to  the  evident  danger  of  mortal  sin? 
How  often  '     And  ofwhal  Bin  '" 

I  [10]  •■  Have  you  entertained  with  pleasure  the  thoughts  of 
sa]  ing  or  doing  any  thing  which  it  would  he  a  sin  to  say  or  do  ? — 
How 

'•  Have  yon  had  the  desire  or  design  of  committing  any  -in  '  Of 
what  sin  '     How  often 

"  Have  you  been  guilty  ol  nd  drinking  to  <  -o  far  as 

derably  t<»  prejudice  or  endanger  either  your  health  or  real 
How  often  '       And  with  what  -caudal  '" 

"  Have  you  made  others  drun  .     them  so?  or 

gloried  in  having  made  them  so  '     How  often  I 

'•  Have  you  gloried  in  any  other  sin  wh  ttaoevei  '  How  often? 
And  before  what  companj  I  And  what  Mn  1"  Garden  of  the  8ouL 
i— 218. 

The  qn  nth  commandment  (the  sixth  sftbe  Ro- 

man CatholicM  are  positively  indecent.  The  publication  of  then 
reflects  deep  disgrace  on  their  author. 

17 


194  PENANCE. 

it  has  been  practised  by  holy  church  from  the  begin- 
ning and  is  still  practised,  was  at  all  times  recommend-* 
ed  by  the  manifest  and  unanimous  consent  of  the  holiest 
and  most  ancient  fathers,  the  groundless  calumny  of 
those  persons  is  clearly  refuted,  who  presume  to  teach 
that  such  confession  is  opposed  to  divine  commands, 
and  that  it  is  a  human  invention,  first  introduced  by 
the  council  of  Lateran. 8  7  Whereas  the  church  assem- 
bled in  the  council  of  Lateran  did  not  decree  that  Chris- 
tians should  confess,  which  was  well  known  to  be  ne- 
cessary and  instituted  by  divine  command,  but  only  that 
the  duty  of  confession  should  be  fulfilled  at  least  once  a 
year  by  all  persons  who  have  attained  to  years  of  dis- 
cretion. For  which  reason  the  salutary  custom  of 
confessing  at  the  sacred  and  most  acceptable  season  of 
Lent  has  been  observed  by  the  whole  church  with  very 
great  benefit  to  the  souls  of  believers ;  which  custom 
this  holy  council  highly  approves  and  adopts,  as  pious 
and  deserving  to  be  retained. 

"  Chap.  VI.   Of  the   minister  of  this  sacrament,    and 

of  absolution. 

"  Respecting  the  minister  of  this  sacrament,  the  holy 
council  declares  that  all  those  opinions  are  false  and 
utterly  opposed  to  the  truth  of  the  gospel,  which  mis- 
chievously extend  the  power  of  the  keys  to  all  men 
whatsoever,  besides  bishops  and  priests  ;  supposing  that 
those  words  of  our  Lord,  '  Whatsoever  you  shall  bind 
upon  earth  shall  be  bound  also  in  heaven,  and  whatsoever 
you  shall  loose  upon  earth  shall  be  loosed  also  in  hea- 
ven,' ( Mat.  xviii.  18,)  and  '  Whose  sins  you  shall  forgive 
they  are  forgiven  them,  and  whose  sins  you  shall  retain, 
they  are  retained,'  (John  xx.  23.)  were  spoken  indiffer- 
ently and  promiscuously  to  all  believers  in  Christ  (to 
the  denial  of  the  institution  of  this  sacrament,)  so  that 
every  one  has  the  power  of  forgiving  sins,  public  sins 
by  reproof,  if  the  offender  shall  acquiesce  therein,  and 
secret  sins  by  voluntary  confession,  to  whomsoever 
made. 8  8     The  council  further  teaches  that  even  those 

87  Held  A.  D.  1215. 

<&  "  That  the  minister  of  the  sacrament  of  penance  must  be  a  priest 


TENANCE.  195 

priests  who  arc  living  in  mortal  sin  exercise  the  function 
of  forgiving  sins,  as  the  ministers  of  Christ,  by  the 
power  of  the  II  irit  conferred  upon  them  in  ordi- 

nation; and  thai  those  who  contend  that  wicked  priests 
have  not  this  power  hold  very  erroneous  sentiments. 
Acrain  ;  though  the  priest's  absolution  is  the  dispensa- 
tion of  a  benefit  which  belongs  to  another,  yet  it  is  not 
to  be  considered  as  merely  a  ministry,  whether  to  pub- 
lish the  gospel  or  to  declare  the  remission  of  sins,  but 
as  of  the  nature  of  a  judicial  act,  in  which  sentence  is 
pronounced    by  him  as  a  judge:89  and  therefore  the 

possessing  ordinary  or  delegated  jurisdiction,  the  laws  of  the  church 
sufficiently  declare;  whoever  discharges  this  sacred  function  must 
be  invested,  not  only  with  the  power  of  orders,  bat  also  with  that  of 
jurisdiction.  This  admirably  accords  with  the  economy  of  religion, 
for  as  the  grace  imparted  by  this  sacrament  emanates  from  Christ 
the  head,  and  is  diffused  through  his  members,  they  who  alone  have 
p  twer  to  consecrate  his  true  body,  should  alone  have  power  to  ad- 
minister this  sacrament  to  his  mystical  body,  the  faithful;  particu- 
larly as  they  are  qualified  and  disposed  by  means  of  the  sacrament 
of  penance,  to  receive  the  holy  eucharist."  In  imminent  danger  of 
death,  any  priest  may  give  absolution,  even  from  exrommunication. 
And  in  all  cases  inviolable  secresy  is  enjoined.  "  All  laws  human 
and  divine  guard  the  inviolability  of  the  seal  of  confession,  and 
p.gainst  its  sacrilegious  infraction  the  church  denounces  her  heaviest 
chastisements.'1  Catechism,  p.  280 — ---•  It  is  obvious  that  this 
mav  be  productive  of  the  most  dangerous  and  destructive  conse- 
quences; the  Jesuit  Garnet  justified  In*  concealment  of  the  Gun- 
powder Plot  by  the  plea  that  he  bad  received  the  knowledge  of  it  in 
coufession.  See  Tow  osend's  ••  Accusations  of  History  against  the 
church  of  Rome.'- p.  303—306. 

£9  "Humbled  in  Bpirit,  the  sincere  penitent  casts  himself  down 
at  the  feet  of  the  priest,  to  testily,  by  this  his  humble  demeanour, 
that  he  acknowledges  the  necessity  of  eradicating  pride,  the  root  of 
all  those  enormities  which  he  now  deplores.  In  the  minister  of 
God,  who  sit-;  in  the  tribunal  of  penance,  as  his  legitimate  jo 

fu.  Venerates  tJu power  and  person  of  cur  Lord  JeSUI  Christ:  jur  in 
the  administration  of  Ait  as  m  that  of  the  other  sacraments,  tht  priest 
rt  presents  thr  ■!,  arat  U  r,  and  dischargu  thefunctions  of  Jesus  Christ.'' 
Catechism,  p.  2G0. 

The  following  is  a  copy  of  the  covfileor,  or  usual  form  of  confes- 
sion:— 

•  I  con!  mighty  God,  1 1  blessed  Mary,  ever  a  Virgin,  to 

blessed  Michael  the  Vri  hangi  I,  to  fa  in  Baptist,  to 

apo-  P  ind  Pan  tnd  ■■•■ill  the  -  that  I  have  sinned 
exceedingly  in  thought,  word,  and  deed,  through  my  fault,  through 
my  most   i  I  !       s  •  ch  the  blessed  Mary, 

r v.t  a  Virgin,  the  ble I  Michael  the  Archangel,  the  blessed  John 

Bapti.-t.  the  b  Peter  and  Paul,  and  all  the  saints,  to  pray 

to  the  Lord  our  God  for  me. 


19G  PENANCE. 

penitent  ought  not  to  flatter  himself  on  account  of  his 
faith,  so  as  that,  though  he  should  have  no  contrition, 
and  though  the  priest  should  not  intend  to  act  seriously 
and  really  to  absolve  him,  he  should  suppose  that  he  is 
nevertheless  truly  absolved  before  God,  on  the  ground 
of  his  faith  only.  For  faith  without  penance  cannot 
procure  remission  of  sins ;  nor  would  any  one,  unless 
extremely  negligent  of  his  own  salvation,  be  satisfied 
with  a  priest  who  absolved  him  jestingly,  but  would 


"  May  Almighty  God  have  mercy  on  me,  and  forgive  me  my 
sins,  and  bring  me  to  everlasting  life.     Amen. 

"May  the  Almighty  and  merciful  Lord  grant  me  pardon,  abso- 
lution, and  remission  of  all  my  sins.  Amen."  Garden  of  the  Soul, 
p.  28. 

The  "  method  of  confession"  is  thus  described  in  the  same  work: — 

"  I.  The  penitent  kneeling  down  at  the  side  of  his  ghostly  father, 
makes  the  sign  of  the  cross,  and  asks  his  blessing  :  Pray  father  give 
me  your  blessing,  I  have  sinned.  Then  he  says  the  confiteorm  Latin, 
or  in  English,  as  far  as  mea  culpa,  Sfc.  through  my  fault,  Sfc. 

"  2.  After  this  he  accuses  himself  of  his  sins,  either  according  to 
the  order  of  God's  commandments,  or  such  other  order  as  he  finds 
most  helpful  to  his  memory  :  adding  after  each  sin  the  number  of 
times  that  he  has  been  guilty  of  it,  and  such  circumstances  as  may 
very  considerably  aggravate  the  guilt ;  but  carefully  abstaining  from 
such  as  are  impertinent  or  unnecessary,  and  from  excuses  and  long 
narrations. 

"3.  After  he  has  confessed  all  that  he  can  remember,  he  may 
conclude  with  this  or  the  like  form  :  For  these  and  all  other  my  sins, 
which  1  cannot  at  this  present  call  to  my  remembrance,  I  am  heartily 
sorry ;  purpose  amendment  for  the  future  ;  most  humbly  ask  pardon 
of  God,  and  penance  and  absolution  of  you  my  ghostly  father  :  and 
so  he  may  finish  his  confitcor,  and  then  give  attentive  ear  to  the  in- 
structions and  advices  of  his  confessor,  and  humbly  accept  of  the 
penance  enjoined  by  him. 

"  4.  Whilst  the  priest  gives  him  absolution,  let  him  bow  down 
his  head,  and  with  great  humility  call  upon  God  for  mercy;  and 
beg  of  him  that  he  would  be  pleased  to  pronounce  the  sentence  of 
absolution  in  heaven,  whilst  his  minister  absolves  him  upon  earth. 

"  5.  After  confession  let  the  penitent  return  to  his  prayers  ;  and 
after  having  heartily  given  God  thanks  for  having  admitted  him  by 
the  means  of  this  sacrament  to  the  grace  of  reconciliation,  and  re~ 
ceived  him,  like  the  prodigal  child,  returning  home,  let  him  make 
an  offering  of  his  confession  to  Jesus  Christ,  begging  pardon  for 
whatever  defects  he  may  have  been  guilty  of  in  it ;  offering  up  his 
resolutions  to  his  Saviour,  and  begging  grace  that  he  may  put  them 
in  execution. 

"  6.  Let  him  be  careful  to  perform  his  penance  in  due  time,  and 
in  a  penitential  spirit."    Ibid.  p.  229,  230. 


TENANCE.  107 

carefully  seek  for  one  who  Bhould  be  serious  in  the  per- 
formance of  his  office. 

"Chap.  VII.   Of  the,  lion  of  casts. 

"Since  therefore  the  nature  and  reason  of  a  judicial 
process  require  that  sentence  should  he  pronounced  only 
on  those  who  ore  inferior  to  the  judge;  the  church  of 
God  has  always  been  persuade  I.  and  this  council  esta- 
blishes it  as  a  certain  truth,  that  absolution  can  be  of  no 

ie  when  it  is  bestowed  on  one  over  whom  tin1  priest 
has  not  ordinary  or  d  I  jurisdiction.     Now,  our 

venerable  and  reatly  to  the  advai 

it  of  christian    discipline  that  certain  heavy  and 
heinous offei  ould  not  receive  absolution  from  any 

priests  but  those  of  the  highest  rank.  Whence  the 
Suprem    Pont  lly  exercising  the  sovereign 

power  which  is  given  them  over  the  universal  church, 
have  bin  accustomed  to  reserve  to  their  own  decision 
the  more  weighty  causes  and  crimes."  Nor,  seeing 
that  in  the  divine  government  all  things  are  well  ordered, 
L>  it  to  be  questioned  that  similar  power,  (given  for  edifi- 
cation, not  for  destruction)  ;  to  all  bishops  in 
their  respective  dioceses,  according  to  the  authority  in- 

ted  in  them  over  inferior  priests,  especially  with  re- 

1  to  those  offences  to  which  the  censure  of  exci 
munication  is  annexed.  Moreover,  it  is  perfectly  con- 
sistent with  the  method  of  the  divine  administration 
that  this  reservation  of  sins  should  be  valid,  not  only  in 
the  external  government  of  the  church,  but  al  i  before 
.V".  for  this  <  ause  ould  pe- 

rish, the  church  of  God  h  piously  taken  care 

that  thi  dd   he  no  reservation  in  the  article  of 

th,  and  therefore  that  in  that  case  all  priests  may 
absolve  such  penitents  as  they  think  proper,    from  all 

MTlie*e  "  weight]  causes  and  crimes"  arc  not  ennmi  I  'rqm 

oth>T  sources  we  learn  tint  they  arc  snch  as  these ; — herr~\ ,  simony, 
a--. uilton  an  ecclesiastic,  robbery  of  a  church,  violation  of  an  inter- 
diet,  attempts  lo  tax  the  clergy,  ami  generally  all  offenders  against 
the  persons  and  property  of  that  privileged  order.  Vide  Decret. 
Causa  17.  9.4.  Extravagant  Commun.  lib.  v'.  tit.  9.  c  3.  <  >n 
Thursday  and  Friday  in  Passion  w 

confessions  of  snch  crimes,  "armed  with  tin  d  powers  of 

the  Pop?."     Romo  in  the  nineteenth  Century,  vol.  ii.  p.  261. 

17" 


198  PENANCE. 

sins  and  censures  whatsoever  ;  only,  as  priests  have  no 
power  in  reserved  cases,  except  in  the  article  of  death, 
it  becomes  them  to  endeavour  to  persuade  penitents  to 
repair  to  their  superior  and  lawful  judges  for  the  benefit 
of  absolution. 

"Chap.   VIII.    Of  the    necessity    and   fruit  of  satis- 
faction. 

"  It  remains  to  treat  of  satisfaction,  which,  of  all  the 
parts  of  penance,  was  ever  particularly  recommended 
to  Christian  people  by  our  fathers,  and  has  in  our  days 
been  chiefly  impugned,  and  that  with  great  pretences 
to  piety,  by  men  who  have  indeed  the  appearance  of 
godliness  but  deny  the  power  thereof.  The  holy  coun- 
cil declares  that  the  notion  that  offence  is  never  forgiven 
by  the  Lord,  without  a  remission  of  the  whole  punish- 
ment, is  altogether  false  and  contrary  to  the  word  of 
God.  For,  besides  the  evidence  of  divine  tradition, 
there  are  many  plain  and  striking  examples  in  holy 
writ,  by  which  this  error  is  clearly  refuted.9  '  And  truly 
the  justice  of  God  seems  reasonably  to  require  that  those 
who  have  sinned  through  ignorance  before  baptism 
should  be  received  into  a  state  of  grace  in  a  different 
manner  from  those  who,  having  been  once  freed  from 
the  slavery  of  sin  and  the  devil,  and  having  received  the 
gift  of  the  Holy  Spirit,  dread  not  knowingly  to  violate 
the  temple  of  God,  and  grieve  the  Holy  Ghost.  And 
it  is  agreeable  to  the  divine  goodness  that  our  sins  should 
not  be  forgiven  without  satisfaction,  lest,  taking  occa- 
sion therefrom,  we  should  think  lightly  of  them,  treat 
the  Holy  Spirit  in  an  injurious  and  contumelious  man- 
ner, fall  into  more  grievous  offences,  and  treasure  up 
for  ourselves  wrath  against  the  day  of  wrath.  Fordoubt- 
less  these  satisfactory  penances  tend  powerfully  to  pre- 

91  The  case  of  David,  and  several  circumstances  in  the  history  of 
the  Israelites  are  adduced  in  the  "  Catechism,"  (p.  287)  in  illustra- 
tion of  this  position.  It  is  readily  admitted  that  forgiveness  of  sin 
may  be  fully  enjoyed,  while  the  effects  and  consequences  of  sin  are 
to  a  certain  extent  endured,  even  to  the  end  of  life,  as  allsufferingis 
the  effect  of  sin.  The  believer  regards  affliction  as  the"  chastening" 
of  the  Lord,  intended  to  mortify  sin  and  promote  holiness.  But 
how  different  is  this  from  compensation  and  satisfaction ! 


rKXAN.  t  109 

tre  and  restrain  penitents  from  sin,  and  render  tl 
unions  and  watchful  in  future:  they  cure  a 
the  remains  of  Bin,  and  n  move  \u  ioua  habits,  contract- 
ed by  evil  livii  stituting  for  them  the  opposite 
pra  -Nor  has  the  church  of  God  ever 
devised  a  more  efficacious  met!  ■  erting  the  punish- 
ment  imp sliding  over  us  from  the  Divine  Being  than  a 
frequent  performance  of  these  works  of  j>enance,  with 
genuine  sorrow  of  heart,  [n  addition  to  this,  when  in 
making  satisfaction  we  suffer  for  our  sins,  we  are  con- 
formed to  Chrii '  Ji  s,  wlio  has  satisfied  for  our  offences 
and  from  whom  is  all  our  sufficiency  ;  receiving  thence 
also  the  sure  pledge  thai  ifw<  with  him  we  shall 
be  glorified  together.  Nei  this  our  satisfaction 
which  we  make  for  our  offences  is  not  otherwise  to  be 
irded  than  as  being  through  Christ  Jesus;  for  we, 
who  of  ourselves,  as  of  ours.  Ives,  run  do  nothing,  can 
do  all  things  through  his  co-operation  who  strengthen- 
ed us:  so  that  man  has  nothing  to  glory  in,  but  all  our 
glorying  is  in  Christ,  in  whom  we  live,  in  whom  we 
merit,  in  whom  we  make  satisfaction,  bringing  forth 
fruits  worthy  of  penance,  which  from  him  derive  their 
value,  by  him  are  offered  to  the  father,  and  through  him 
are  accepted  by  the  Father.03  Therefore  the  priests  of 
of  the  Lord,  following  the  suggestions  of  wisdom  and 
prudence,  are  bound  to  enjoin  salutary  and  suitable  sa- 
tisfaction, according  to  the  nature  of  the  offence  and 
the  capability  of  the  offender;03  lest,  if  they  connive  at 

M  Still,  according  to  the  Roman  Catholic  system,  something  is 
done,  and  done  meritoriamdg,  by  the  sinner.  If  he  helieves  that 
Christ**  merits  bare  rescued  mm  from  eternal  punishment,  he 
equally  helieves  that  I  the  stain  of  sin  is  effaced, 

and  satisfaction  made  for  temporal  punishment.     To  say  that  the 
if  human  works  is   derived  from  Christ  is   nothing   to   the 
purpose:  it  is  maintained  that  they  are  meritorious,  and  thus,  ac- 
cording  to  this  scheme,  salvation  cannot  be  wholly  of  grace  in  flat 

contradiction  to  Holy  Scripture. 

I  ,,.,-,  species  of  satisfaction  is  included  under  these  three 
beads,  p|  and  alms-deeds,  which  correspond  with  these 

three  sorts  of  goods,  those  of  the  son),  of  the  body,  and  what  are 

called  extern  allof  which  are  the  gil         I      I.  Than  these 

threesor  in,  nothing  il  in  eradicat- 

ing sin  from  the  soul.     Whatever  i-  in  the  world  is  '  the  lust  of  the 
flesb,'  the  '  lu^t  of  the  I  'he  •  pride  of  life,"  and  fasting,  alms- 


200  PEN'AXCE. 

sin  and  deal  too  indulgently  with  penitents,  by  adjudg* 
ing  small  penalties  to  heinous  crimes,  they  become  par- 
takers of  other  men's  transgressions.  But  let  them  take 
special  care  that  the  satisfaction  which  they  impose 
shall  not  only  tend  to  the  preservation  of  a  new  life  and 
the  cure  of  human  infirmity,  but  shall  also  act  as  a  pu- 
nishment and  affliction  for  past  sins;94  for,  as  the  an- 
cient fathers  believed  and  taught,  the  power  of  the  keys 
was  not  given  to  loose  only,  but  also  to  bind.  Yet  they 
did  not  imagine  that  for  this  reason  the  sacrament  of 
penance  is  a  tribunal  of  anger  and  punishment,  nor  has 
any  Catholic  ever  supposed  that  the  efficacy  of  the  me- 
rit and  satisfaction  of  our  Lord  Jesus  Christ  is  obscur- 
ed or  in  the  least  diminished  by  these  our  works  of 
satisfaction  : 9  s   although  this  has  been  maintained  by 

deeds,  and  prayer  are,  it  is  obvious,  most  judiciously  employed  as 
antidotes  to  neutralize  the  operation  of  these  three  causes  of  spiritual 
disease;  to  the  first  is  opposed  fasting;  to  the  second  alms-deeds  ; 
to  the  third  prayer.  If,  moreover,  we  consider  those  whom  our  sins 
injure,  we  shall  easily  perceive  why  all  satisfaction  is  referred  prin- 
cipally to  God,  to  our  neighbour,  and  to  ourselves  :  God  we  appease 
by  prayer,  our  neighbour  we  satisfy  by  alms,  and  ourselves  we  chas- 
tise by  fasting."     Catechism,  p.  292. 

9-1  "In  satisfaction  two  things  are  particularly  required  ;  the  one, 
that  he  who  satisfies  be  in  a  state  of  grace,  the  friend  of  God  ;  works 
done  without  faith  and  charity  cannot  be  acceptable  to  God;  the 
other,  that  the  works  performed  be  such  as  are  of  their  own  nature 
painful  or  laborious.  They  are  a  compensation  for  past  sins,  and  to 
use  the  words  of  S.  Cyprian,  '  the  redeemers,  as  it  were,  of  sins,' 
and  must,  therefore,  be  such  as  we  have  described.  It  does  not, 
however,  always  follow  that  they  are  painful  or  laborious  to  those 
who  undergo  them  :  the  influence  of  habit  or  the  intensity  of  divine 
love  frequently  renders  the  soul  insensible  to  things  the  most  diffi- 
cult to  be  endured.  Such  works,  however,  do  not,  therefore,  cease 
to  bo  satisfactory  :  it  is  the  privilege  of  the  children  of  God  to  be  so 
inflamed  with  his  love,  that,  whilst  undergoing  the  most  cruel  tor- 
tures for  his  sake,  they  are  either  entirely  insensible  to  them,  or  at 
least  bear  them  not  only  with  fortitude  but  with  the  greatest  joy." — 
Ibid.  p.  291. 

95  "  His  passion  imparts  to  our  good  actions  the  ticofold  quality  of 
meriting  the  rewards  of  eternal  life,  so  that  a  cup  of  cold  water  given 
in  his  name  shall  not  be  without  its  reward,  and  also  of  satisfying 
for  our  sins.  Nor  does  this  derogate  from  the  most  perfect  and  su- 
perabundant satisfaction  of  Christ,  but,  on  the  contrary,  renders  it 
still  more  conspicuous  and  illustrious;  the  grace  of  Jesus  Christ 
appears  to  abound  more,  inasmuch  as  it  communicates  to  us  not 
only  what  he  alone  merited,  but  also  what,  as  head,  he  merited 
and  paid  in  his  members,  that  is,  in  holy  and  just  men.     This  it  is 


PENANCE.  201 

recent  innovators,  who  teach  that  a  new  life  is  the  best 
penance,  ami  thus  take  away  all  the  efficacy  and  use  of 
satisfaction.98 

"Chap.  IX.   Of  works  of  satisfaction. 

"The  council  further  teaches,  that  such  is  the  abun- 
dance of  the  divine  bounty  that  we  are  able  to  make 
satisfaction  to  God  the  Father  through  Christ  Jesus, 
not  only  by  punishments  voluntarily  endured  by  us  as 
chastisements  for  sin,97  or  imposed  at  the  pleasure  of 

that  imparts  such  weight  and  dignity  to  the  good  actions  of  the  pious 
Christian,  f>r  our  Lord  Jeans  Christ  continually  infuses  his  grace 
into  the  devout  soul  united  to  him  by  chai  ity.  as  the  head  to  the  mem- 
ben,  or  as  the  vine  through  the  branches,  and  this  grace  always 
precedes,  accompanies,  and  follows  our  good  works:  without  it  we 
can  have  no  merit,  nor  can  we  at  all  satisfy  God."  Catechism,  p. 
290. 

96  Great  indeed  is  that  efficacy,  if  it  he  believed  that  "  the  punish- 
ment which  the  sinner  endures,  disarms  the  vengeance  of  God,  and 
prevents  the  punishments  decreed  against  us  ;"  that  "  he  has  grant- 
ed to  our  frailty  the  privilege,  that  one  may  satisfy  for  another  ;" 
that  •'  those  who  are  gifted  with  divine  grace  may  pay  through  others 
what  is  due  to  the  divine  justice,  and  thus  we  may  be  said  in  some 
measure  to  bear  each  other"s  burdens;  '  and  that  "  works  of  satisfac- 
tion are  common  to  all  the  members  of  the  church."  Ibid.  p.  290, 
292. 

97  Of  these  punishments  there  is  an  almost  inconceivable  variety, 
from  the  repetition  of  Ave  .Marias  and  Pater  Nosters  to  the  endur- 
anceof  the  most  excruciatingtortures  and  painful  privations.  "Open 
the  Breviary  at  any  of  the  pages  containing  the  lives  of  saints,  males 
or  females,  and  you  will  find  uninterrupted  abstinence  from  food, 
(whether  real  or  not,  certainly  held  out  to  admiration,  and  sanction- 
ed by  the  assertion  of  miracles  in  its  favour)  from  Ash-Wednesday 
till  Whitsunday;  living  one  half  of  the  year  on  bread  and  water; 
confinement  for  four  years  to  a  niche  excavated  in  a  rock  ;  and  eve- 
ry where  the  constant  use  of  flagellation,  lacerating  bandages,  and 

iron  chains  hound  constantly  about  the  body,  in  i mous  in  freezing 

water,  and  every  mi  ihod  of  gradually  and  painfully  destioying  life. 
St  Therer-a's  ••  ardour  in  punishing  the  body  was  bo  vehement  as 
to  make  her  use  hair  -lnrt~.  chains,  nettles  scourges,  and  even  to  roll 
herself  among  thorns,  regar  i  diseased  constitution."    St. 

Rose  •'bore  day  and  night  three  Ibid  of  an  iron  chain  round  ber 
waist,  a  belt  set  with  si  n  iron  crown  armed  inside 

with  point-;  she  made  to  herself  a  bed  oftbi  >hed  trunks  of 

trees,  and  filled  up  the  interstices  with  pit  ■■•  s  of  broken  pottery.1' — 
Practical  and  Internal  Evidence,   Ac    |     _'         •_'].'      The  foil 
these  self-inflictions  might  provoke  a  smile:  but  when  such  persona 
are  lauded  as  models  of  sanctity,  and  ntcb  deeds  are  represented  as 
methods  of  satisfaction  fbr  -in,  it  is  enough  to  make  an  angel  weep. 


202  PENANCE. 

the  priest  according  to  the  degree  of  the  offence,  but 
also  (and  this  is  an  amazing  proof  of  love)  by  temporal 
pains  inflicted  by  God  himself,  and  by  us  patiently 
borne. 9  8 

The  council  also  delivers  the  following  canons,  to  be 
inviolably  observed,  and  condemns  and  anathematizes 
for  ever  those  who  assert  the  contrary. 

"  Canon  1.  Whoever  shall  affirm  that  penance,  as 
used  in  the  Catholic  church,  is  not  truly  and  properly  a 
sacrament,  instituted  by  Christ  our  Lord,  for  the  benefit 
of  the  faithful,  to  reconcile  them  to  God,  as  often  as 
they  shall  fall  into  sin  after  baptism:  let  him  be  ac- 
cursed. 

"2.  Whoever,  confounding  the  sacraments,  shall  af- 
firm that  baptism  itself  is  penance,  as  if  these  two  sacra- 
ments were  not  distinct,  and  penance  were  not  rightly 
called  a  'second  plank  after  shipwreck:'  let  him  be  ac- 
cursed. 

"3.  Whoever  shall  affirm  that  the  words  of  the  Lord 
our  Saviour,  '  Receive  ye  the  Holy  Ghost ;  whose  sins 
you  shall  forgive,  they  are  forgiven  them,  and  whose 
sins  you  shall  retain,  they  are  retained ;'  are  not  to  be 
understood  of  the  power  of  forgiving  and  retaining  sins 
in  the  sacrament  of  penance,  as  the  Catholic  church  has 
always  from  the  very  first  understood  them ;  but  shall 
restrict  them  to  the  authority  of  preaching  the  gospel,  in 
opposition  to  the  institution  of  this  sacrament :  let  him 
be  accursed. 

"4.  Whoever  shall  deny,  that  in  order  to  the  full  and 
perfect  forgiveness  of  sins  three  acts  are  required  of  the 
penitent,  constituting  as  it  were  the  matter  of  the  sacra- 
ment of  penance,  namely,  contrition,  confession,  and 
satisfaction,  which  are  called  the  three  parts  of  penance  ; 
or  shall  affirm  that  there  are  only  two  parts  of  penance, 
namely,  terrors  wherewith  the  conscience  is  smitten  by 
the  sense  of  sin,  and  faith,  produced  by  the  gospel,  or 
by  absolution,  whereby  the  person  believes  that  his  sins 
are  forgiven  him  through  Christ :  let  him  be  accursed. 

"  5.  Whoever  shall  affirm  that  that  contrition  which  is 

-  98  "  The  faithful  are  to  be  particularly  reminded,  that  afflictions 
coming  from  the  hand  of  God,  if  borne  with  patience,  are  anabund* 
ant  source  of  satisfaction  and  merit."     Catechism,  p.  292, 


I    I    N  A.N.    1 

produced  by  examination,  enumeration,  and  hatred  of 
sins,  and  in  the  exercise  of  which  the  penitent  recounts 
is  in  the  bitterness  of  his  soul,  pondering  the 
weight,  multitude,  and  baseness  of  his  offences,  the  loss 
of  eternal  happiness,  and  the  desert  of  eternal  condemna- 
tion, with  a  resolution  to  lead  a  better  life — that  such 
contrition  is  not  sincere  and  useful  sorrow,  and  does  not 
prepare  for  grace,  but  makes  a  man  a  hypocrite  and  a 
greater  sinner,  and  that  it  is  in  fact  a  forced  sorrow,  and 
not  free  and  voluntary:   let  him  be  accursed. 

"6.  Whoever  shall  deny  that  sacramental  confession 
-  instituted  by  divine  command,  or  that  it  is  necessa- 
rv  to  salvation ;  or  shall  affirm  that  the  practice  of  se- 
cretly confessing-  to  the  priest  alone,  as  it  has  been  ever 
observed  from  the  beginning  by  the  Catholic  church, 
and  is  still  observed,  is  foreign  to  the  institution  and  com- 
mand of  Christ,  and  is  a  human  invention  :  let  him  be 
ace 

"  7.  Whoever  shall  affirm,  that  in  order  to  obtain  for- 
giveness of  sins  in  the  sacrament  of  penance,  it  is  not 
by  divine  command  necessary  to  confess  all  and  every 
mortal  sin  which  occurs  to  the  memory  after  due  and 
diligent  premeditation — including  secret  offences,  and 
those  which  have  been  committed  against  the  two  last 
precepts  of  the  decalogue,  and  those  circumstances 
which  change  the  species  of  sin;  but  that  such  confes- 
sion is  only  useful  for  the  instruction  and  consolation  of 
the  •  -  t,  and  was  formerly  ob>'  rved  merely  as  a  ca- 

nonical satisfaction  imposed  upon  him;  or  shall  affirm 
that  those  who  labour  to  confess  all  their  sins  wish  to 
leave  nothing  to  be  pardoned  by  the  divine  mercy  ;  or, 
finally,  that  it  is  not  lawful  to  confess  venial  sins:  let 
him  be  accursed. 

"  8  W:  .evershall  affirm  that  the  confession  of  every 
sin,  according  to  the  custom  of  the  church,  is  impossible, 
and  merely  a  1.  tradition,  which  the  pious  should 

reject;  or  that  all  Christians,  of  both  sexe3,  are  not 
bound  to  observe,   t  ie  once  a  year,   according  to 

the  constitution  of  the  great  Council  i  ran  ;B  fl  and 

99  This  is  not  a  dead  letter.     The  following  extracts  describo  its- 
operation  in  Italy  :  — 

"  If  every  true-born  Italian,  man.  woman,  and  child,  within 


204  PENANCE. 

therefore  that  the  faithful  in  Christ  are  to  be  persuaded 
not  to  confess  in  Lent:  let  him  be  accursed. 

"9.  Whoever  shall  affirm  that  the  priest's  sacrament- 
al absolution  is  not  a  judicial  act,  but  only  a  ministry,  to 
pronounce  and  declare  that  the  sins  of  the  party  con- 
fessing are  forgiven,  so  that  he  believes  himself  to  be  ab- 
solved, even  though  the  priest  should  not  absolve  seri- 
ously, but  in  jest;  or  shall  affirm  that  the  confession  of 
the  penitent  is  not  necessary  in  order  to  obtain  absolution 
from  the  priest:  let  him  be  accursed. 

"  10.  Whoever  shall  affirm,  that  priests  living  in  mor- 
tal sin  have  not  the  power  of  binding  and  loosing ;  or 
that  priests  are  not  the  only  ministers  of  absolution,  but 
that  it  was  said  to  all  believers,  '  Whatsoever  you  shall 
bind  upon  earth  shall  be  bound  also  in  heaven,  and 
whatsoever  you.  shall  loose  upon  earth,  shall  be  loosed 
also  in  heaven ;'  and  'whose  sins  you  shall  forgive,  they 
are  forgiven,  and  whose  sins  you  shall  retain,  they  are 

Pope's  dominions,  does  not  confess  and  receive  the  communion  at 
least  once  a  year,  before  Easter,  his  name  is  posted  up  in  the  parish 
church;  if  he  still  refrain,  he  is  exhorted,  entreated,  and  otherwise 
tormented  ;  and  if  he  persist  in  his  contumacy,  he  is  excommunicat- 
ed, which  is  a  very  good  joke  to  us,  but  none  at  all  to  an  Italian, 
since  it  involves  the  loss  of  civil  rights,  and  perhaps  of  liberty  and 
property."     Rome  in  the  Nineteenth  Century,  ii.  262. 

"Every  Italian  must  at  this  time  confess  and  receive  the  com- 
munion. A  friend  of  ours,  who  has  lived  a  great  deal  in  foreign 
countries,  and  there  imbibed  very  heterodox  notions,  and  who  has 
never  to  us  made  any  seciet  of  his  confirmed  unbelief  of  Catholic- 
ism, went  to-day  to  confession  with  the  strongest  repugnance. — 
'  What  can  I  do  ?'  he  said.  '  If  I  neglect  it,  I  am  reprimanded  by  the 
parish  priest ;  if  I  delay  it,  my  nameis  posted  up  in  the  parish  church  ; 
if  I  persist  in  my  contumacy-,  the  arm  of  the  church  will  overtake  me, 
and  my  rank  and  fortune  only  serve  to  make  me  more  obnoxious  to 
its  power.  If  I  choose  to  make  myself  a  martyr  to  infidelity,  as  the 
saints  of  old  did  to  religion,  and  to  suffer  the  extremity  of  punishment 
in  the  loss  of  property  and  personal  rights,  what  is  to  become  of  my 
wife  and  family  ?  The  same  ruin  would  overtake  them,  though  they 
are  Catholics  ;  for  I  am  obliged  not  only  to  conceal  my  true  belief, 
and  proless  what  I  despise,  but  I  must  bring  up  my  children  in  their 
abominable  idolatries  and  superstition  ;  or,  if  I  teach  them  the  truth, 
make  them  either  hypocrites  or  beggars.'  I  shall  not  enterintothe 
soundness  of  my  friend's  arguments,  or  defend  the  rectitude  of  his 
conduct,  but  certainly  the  alternative  is  a  hard  one;  and  I  believe 
there  are  thousands  whose  virtue  would  not  be  proof  against  it ;  for 
this  reason,  he  would  not  live  a  day  in  Italy  if  he  could  live  out  of  it, 
wliichis  not  in  his  power."    Ibid.  iii.  p.  160. 


PEN  VN 

lined  f  by  virtue  of  which  words  any  one  may  ab- 
solve from  sin,  from  public  sin  by  [public]  reproof,  il 
offender  shall  acqi  therein,  and  from  private  i 

by  voluntary  confessioa  :  let  him  be  accursed. 

"11.  Whoever  shall  affirm  that  bishops  have  not  the 
power  of  reserving-  to  themselves  cei  ses,  except- 

ing such  as  relate  to  the  external  polity  of  the  church, 
and  therefore  that  the  reservation  of  cases  ■      -nut  bin- 
der priests  from  absolving,  even  in  such  reserve 
let  him  be  accursed. 

"  12.  Whoever  shall  affirm,  that  the  entire  punish- 
ment is  always  remitted  by  ( iod,  together  with  the  fault, 
and  therefore  that  penitents  need  no  other  satisfaction 
than  faith,  whereby  they  apprehend  Christ,  who  has 
made  satisfaction  for  them:  let  him  be  accursed. 

"  13.  Whoever  shall  affirm,  that  we  can  by  no  means 
make  satisfaction  to  God  for  our  sins,  through  the  me- 
rits of  Christ,  as  far  as  the  temporal  penalty  is  concern- 
ed, either  by  punishments  inflicted  on  us  by  him,  and 
patiently  borne,  or  enjoined  by  the  priest,  though  not 
undertaken  of  our  own  accord,  such  as  fastings,  pray- 
ers, alms,  or  other  works  of  piety  ;  and  therefore  that 
the  oest  penance  is  nothing  more  than  a  new  life:  let 
him  be  accursed. 

"  14.  Whoever  shall  affirm,  that  the  satisfactions  by 
which  penitents  redeem  themselves  from  sin  through 
Christ  Jesus,  are  no  part  of  the  service  of  <  »od,  but,  on 
the  contrary,  human  traditions,  which  obscure  the  doc- 
trine of  grace,  and  the  true  worship  of"  God,  and  the 
benefits  of  the  death  of  Christ:  let  him  be  accursed. 

"  15.  Whoever  shall  affirm,  that  the  keys  are  given  to 
the  church  to  loose  only,  and  not  also  to  bind  ;  and  that 
therefore  when  priests  impose  punishments  on  those 
who  confess,  they  act  in  opposition  to  the  design  of  the 
keys,  and  against  the  institution  of  < '  and  that  to 

maintain,  that  if  the  power  of  the  kej  d.  both 

temporal  and  eternal  punishment  remain  to  be  endured, 
is  to  advance  a  mere  fiction  ;  let  him  be  accursed. 


The  contrariety  between  S<  ripture  and  this  deer 
too  evident  to  require  any  proof.     How  different  is  po- 

18 


206  TENANCE. 

pery  from  the  simple,  intelligible  system  of  the  word  of 
God!  Who  that  was  previously  unacquainted  with  the 
fact,  could  have  supposed  that  the  "  repentance  of  the 
New  Testament  would  be  metamorphosed  into  popish 
"penance,"  and  that  besides  the  "  godly  sorrow"  for 
which  the  sacred  writers  plead,  wherein  the  essence  of 
true  repentance  consists,  auricular  confession  to  a  priest 
would  be  declared  necessary,  and  satisfaction  demand- 
ed, even  to  God — as  if  that  were  possible  for  a  sinful 
being  ?  To  maintain  that  all  this  was  intended  by  the 
Saviour,  when  he  said,  "  Repent  ye  and  believe  the 
gospel,"  and  to  assert  that  it  was  acted  upon  by  the 
apostles  and  their  fellow-labourers,  in  the  absence  of  all 
evidence  in  support  of  the  allegation,  may  indeed  be 
consistent  with  the  religion  of  Rome ;  but  that  religion 
has  long  ago  received  its  appropriate  designation,  and 
the  impartial  student  of  prophecy  will  know  where  to 
fix  the  charge  of  fraud  and  imposture,  and  "  deceivable- 
ness  of  unrighteousness." 

By  the  doctrine  and  practice  of  penance,  the  priest- 
hood is  armed  with  tremendous  power.  The  director  of 
a  king's  conscience,  for  instance,  has  the  means  of  in- 
flicting incalculable  misery  on  millions.  The  refusal  to 
give  absolution  till  his  behests  are  obeyed,  may  enable 
him  to  procure  the  sanction  of  measures  of  the  most 
cruel  and  tyrannical  character,  and  even  to  advance  for 
them  a  claim  to  sanctity,  as  in  the  persecution  of  alleged 
heretics.  Illustrations  of  this  remark  are  not  infrequent 
in  the  histories  of  Spain,-  Portugal,  and  France.  Many 
an  act  of  despotism,  many  a  deed  of  oppression  has  been 
committed,  and  many  a  martyr's  fire  has  blazed,  to  make 
satisfaction  for  some  royal  sin,  and  move  the  confessor 
to  absolve  his  sceptred  slave.  If  the  proud  masters  of 
millions  have  thus  succumbed  to  a  shaven  crown,  none 
can  be  surprised  that  their  ignorant  subjects  have  parti- 
cipated in  the  thraldom.  The  awful  majesty  of  the 
priest  may  well  appal  the  penitent.  He  is  to  him  as 
Christ,  as  God  :  he  holds  the  keys  of  heaven  and  hell; 
he  may  bind  or  loose,  remit  or  retain  sin.  These  are 
they  that  "creep  into  houses,  and  lead  captive  silly 
women"  and  foolish  men.  With  such  pretensions  and 
authority,  it  is  not  to  be  wondered  at  that  they  obtain 
absolute  sway.     The  enthralled  Catholic  will  do  any 


r  i  \  \  \ .  1 

thing,  co  any  where,  Bubvnil  to  any  privation  or  sn: 
ing  that  hi  ly  father  may  <  to  enjoin;  and 

he  simplicity,  that  when  the  words     I 

uttered,  bis  sins  are  all  forgiven. 
<■  in  Uic  Lord  J         I  arist,  and  thou  shah  bo. 
saved,"   was  the  primitive  exhortation  to  a  troubled 
conscience.     Such  Langui  er  employed  by  the 

R    aish  priesthood;  It  p.        ts  too  s   on  and  eas] 
path  to  pardon  to  serve  their  purpose.     The  Iie<l«  Miner 
occupies  but  a  subordinate  station  in  their  system  ;    his 

mauds  are  nullified  or  superseded  by  tradition; 
sufiiciency  of  his  atonement  is  denie  I.  or  merged  in  the 
>f  fastings,  pil  and  painful 

'"rities:  un  alting  him,  they  have 

thrust  him  from  his  throne  and  usurped  his  place;  and 
aber  of  the  hierarchy  is  to  his  flock  as  pro- 
and  king. 
Here  is  the  show  of  liberty  and  consolation,  but  the 
sad  reality  of  bondage.     At  the  early  aire  of  seven  v< 
the  Roman  Catholic  child  is  taughl  to  kneel  before  his 
confessor,  and  ransack  his  young  heart  for  sin.     From 
that  time  till  the  hour  of  his  death,  he  is  bound  under 
the  heaviest   penalties  to  disburden  his  soul 
periods  to  the  priest.     Nor  is  he  allowed  to  conceal  any 

It  is  not  enough  to  confess  actions  and  we. 
thoughts,  pur;  s  must  be  equally  disclosed. 

The  laws  >>(  >'■■■  are  rudely  viol  rnid 

dares  not  refuse  to  answer  questions  which  other 
lips  than  those  of  her  spiritual  instructor  would  not  have 
■d  to  utter  in  her  presence,  or  even  to  withhold 
from  him  such  feelings  and  imaginations  as  are   k 
ret  from  the  dearest  earthly  friend.     It  is  industri- 
!y  inculcated  thatconi         m   ,t  is  mortal  sin.   Hence 
absolution  often  foils  to  produce  comfort.     Some  trivial 
matter,  some  thought  which  the  pen 

I  unacki  I  let  con- 

ony :  no  peace  can  be 
enjoyed  till  all  I  the  to: 

willing  to  '  red  privaci* 

soul.     Thi  b  the  i 

cioi.  i      y  but  by  his  inter- 

!  to  be  hi  sto1? 


208  PENANCE. 

when  the  gracious  promises  of  the  gospel  are  believed, 
but  at  the  will  of  a  sinful  fellow-mortal. 

"  Confession,"  say  the  compilers  of  the  Catechism, 
tt  contributes  powerfully  to  the  preservation  of  social 
order.  Abolish  sacramental  confession,  and  that  mo- 
ment you  deluge  society  with  all  sorts  of  secret  crimes — 
crimes  too,  and  others  of  still  greater  enormity,  which 
men,  once  that  they  have  been  depraved  by  vicious  ha- 
bits, will  not  dread  to  commit  in  open  day.  The  salu- 
tary shame  that  attends  confession  restrains  licentious- 
ness, bridles  desire,  and  coerces  the  evil  propensities  of 
corrupt  nature."1  Seldom  have  so  much  misrepresen- 
tation and  untruth  been  conveyed  in  so  few  words.  The 
very  reverse  of  these  statements  is  the  fact,  as  might  be 
shown  by  a  comparative  view  of  the  state  of  morals  in 
popish  and  protestant  countries.  History  fully  warrants 
the  assertion,  that  priestly  absolution,  as  practised  in 
the  Romish  church,  offers  a  large  bounty  to  crime,  and 
that  the  confessional  is  a  school  of  every  vice. 

It  was  remarked  that  the  legate  did  all  in  his  power  to 
prevent  any  publication  of  the  decrees.  He  even  hin- 
dered the  ambassadors  and  others  from  obtaining  copies.2 
There  was  a  reason  for  this,  which  was  not  generally 
known  at  the  time.  After  the  session,  certain  divines  of 
Louvain  and  Cologne  who  were  attending  the  council, 
discovered  several  errors,  both  in  the  decrees  and  canons. 
They  immediately  informed  the  archbishop  of  Cologne, 
who  reported  it  to  the  legate.  He  was  excessively  cha- 
grined, but  found  himself  compelled  to  hear  the  observa- 
tions of  the  divines,  and  refer  the  matter  to  a  committee. 
The  result  was,  that  the  divines  established  their  charge. 
What  was  to  be  done?  Should  the  decrees  be  corrected, 
or  should  they  be  permitted  to  go  forth  to  the  world  as 
passed  at  the  session  1  Of  two  evils,  the  archbishop 
rightly  observed,  it  was  wise  to  choose  the  least.  Some 
additions  and  corrections  being  made,  the  divines  were 
satisfied,  and  the  publication  was  allowed  to  take  place. 
Where  was  the  boasted  infallibility  of  the  church  of 
Rome  on  this  occasion  ?  The  council  holds  its  solemn 
session  "  under  the  presiding  influence  of  the  Holy 
.Spirit,"  and  announces  its  decrees.     Theological  blun- 

1  Page  272.  2  sarpi;  j.  iv.  s.  29.     Vargas,  p.  238. 


ders  are  detected  in  those  de<  rees    they  arc  exi    - 
acknowledged  to  be  i  ous,  and  amended   before 

y  are  committetl  to  the  press.     Who,  then,  woe  in- 
spired—  the  rs  of  the   council,  i>r  the  divines  of 
vain  and  Cologne  ?     If  the  former,  how  was  it  that 
their  labours  i  a?     If  the  latter,  who 
can  trust  to  the  decisions  of  a  council  Vs 

Bui  notwithstanding  all  the  pains  that  were  taken, 

thede<  t o  penance  was  far  from  being  satisfactory  to 

Ro      a  Cal  Hitherto  free  discussion  had  been 

allowed  on  this  subject,  and  instead  of  enforcing  abso- 
lute uniformity  of  opinion,  the  church  had  permitted 
lur  sons  to  differ  from  each  other  in  their  explanations. 
This  free. loin  «  V  at  an  end.      Dogmas  invented  in 

the  middle  agi  constituted  articles  of  faith,  and 

dissent  from  them  subjected  to  anathema.     It  was  : 

•  to  murmur.     Those  whoconsent  to  wear  the  Romish 
yo\.  no  right  to  complain  that  it  galls  the  neck. 

3  Vargas,  p.  7:'.  BO,  243,  257.     "  If  the  Pope  suffer  himself  to 

be  guided  by  reason  this  circumstance  ought  to  make  a  forcible  im- 

ion  on  his  muni.    I  believe  that  God  permitted  this  accident  to 

happen  in  order  to  overwhelm  them  with  Bbame  and  confusion. 

r  this  they  will  open  then-  eyes,  according  to  the  words  of  the 

Psalmist  —  Cover  them  with  ignominy,  thai  they  may  seek  thy  name. 

Ml  iy  ( iod  grant  thai  they  shall  understand  this  well.     For  myself  I 

■  n  'i  hope  lor  it  .■■•      l  have  alw  I  that  God  must  v. <>rk  ;i 

mm:  ct  thai 

lavicini  say-  that  there  is  no  acconnt  of  this  affair  in  the  acts 
of  the  council.     He  may  be  believed :  Vargas  informs  us,  that  even 
in  his  time  the  secret  irj  and  notaries  were  suspected  of  unfair  deal- 
p  62 
b  u  amusing  '•  Df  entire  submission  to 

the  council,  notwithstanding  the  chicaner]  which  he  daily  witness- 
ed. "As  for  my  si  l  dl  always  take  the  oath,  and  submit  with- 
lifficulty  to  every  thing  laid  down  regarding  matters  of  faith." 
••  I  have  said  that  the  Holy  Spirit  will  not  permit  the  Council  to  he 
deceived  in  the  principal  articles."  p.  s.\'>,  245. 


IS4 


210 


CHAPTER  IX. 

EXTREME    UNCTION. 

Decree  on  Extreme  Unction — Reflections — Decree  on  Reformation 
— Arrival  of  ambassadors  from  Maurice  of  Saxony — Negotiations 
respecting  a  new  Safe-conduct — Refusal  to  meet  the  wishes  of  the 
Protestants — The  Protestant  ambassadors  admitted  to  audience — 
Defeat  of  the  Legate's  project  to  establish  the  uncontrolled  despot- 
ism of  the  Pope — Fifteenth  Session — Insolent  Sermon  preach- 
ed by  a  Monk — Six  Protestant  Divines  arrive  at  Trent — Their  in- 
effectual attempts  to  obtain  a  hearing — War  between  Charles  V. 
and  Maurice  of  Saxony — Sixteenth  Session — Suspension  of 
the  Council. 

M  It  hath  seemed  good  to  the  holy  council  to  subjoin  to 
the  preceding  exposition  of  the  doctrine  of  penance 
what  now  follows  concerning  the  sacrament  of  extreme 
unction,  which  was  regarded  by  the  fathers  as  the  con- 
summating act,  not  of  penance  only,  but  of  the  whole 
Christian  life,  which  ought  to  be  a  perpetual  penance. 
In  the  first  place,  therefore,  with  regard  to  its  institu- 
tion, the  council  declares  and  teaches,  that  as  our  most 
merciful  Redeemer,  who  intended  that  his  servants 
should  be  provided  at  all  times  with  salutary  remedies 
against  every  dart  of  their  enemies,  has  in  the  other 
sacraments  prepared  powerful  helps,  by  which  Chris- 
tians may  be  safely  preserved  during  life,  from  all  great 
spiritual  evils — so  he  has  fortified  the  close  of  their 
existence  with  the  sacrament  of  extreme  unction,  as 
with  a  most  secure  defence.  For  though  our  adversa- 
ry seeks  and  takes  occasion,  during  our  whole  life,  to 
devour  our  souls,  in  whatever  manner  he  may  ;  there  is 
no  period  in  which  he  so  vigorously  exerts  all  the 
strength  of  his  subtlety  to  accomplish  our  utter  ruin, 
and  disturb,  if  possible,  our  confidence  in  the  divine 
mercy,  as  when  he  sees  that  we  are  approaching  the 
termination  of  our  course. 


msttl    (  m  nov  211 

n.vr.  I.  Of  the  institution  *f  the  sacrament  of  extreme 

U  lir  tm  it. 

J  ':.;>  sacred  unction  of  the  sick  was  instituted 
true  and  proper  sa<  t  of  the  New  Testament  by 

Christ  Jesus  our  Lord .  being  first  intimated4  by  Mark, 
(ch.  vi.  13.)  and  afterwards  recommended  and  publish- 
ed to  the  faithful  by  James  the  apostle,  brother  of  our 
Lord.  'Is  any  man,'  saith  he,  'sick  among  you?  Let 
him  bring  in  the  priests  of  the  church,  and  let  them  pray 
over  him,  anointing  him  with  oil  in  the  name  of  the 
Lord;  and  the  prayer  of  faith  shall  save  the  sick  man  ; 
and  the  Lord  shall  raise  him  up;  and  if  he  be  in  sins, 
they  shall  be  forgiven  him.'  James  v.  1  !.  15.  En  which 
words,  as  the  church  has  i    by  apostolical  tradi- 

tion, handed  down  from  age  to  age,  he  teaches  the  i 
ter,  for  r  minister,  and  effect  of  this  salutary  sa- 

crament For  the  church  understands  the  matter  of  tho 
sacrament  to  be  the  oil,  blessed  by  the  bishop;  the  unc- 
tion most  fitly  representing  the  grace  of  the  Holy  Spirit, 
wherewith  the  soul  of  the  sick  man  is  invisibly  anoint- 
ed.5 The  form  is  contained  in  the  words  of  adminis- 
tration.1 

<  "  Intimated  :" — It  is  B  doctrine  of  the  Roman  Catholic  church, 
that  the  an Mttea  were  sol  made  priests  before  the  institution  of  the 
Lord'-  sapper.  Had  it  been  affirmed  that  the  passage  in  .Mirk  re- 
corded the  institution  of  the  sacrament  in  question,  it  would  have 
followed  that  other  persons  beside-  prii  sta  might  administer  it.  To 
avoid  this,  the  word  "  intimated"  (insinuatum)  was  employed:  30 
that  though  the  ap  tstles  did  tin-  very  same  thing  which  James  after- 
wards enjoined,  in  the  latter  instance  it  is  to  he  considered  as  the 
sacrament  of  extreme  unction,  but  in  the  first  as  only  something  like 
it!      Sarpi,  I.  iv.  <.  25. 

5  "  Its  element  or  matter,  as  defined  by  many  councils,  particu- 
larly by  the  Council  of  Trent,  consists  of  oil  of  olives,  consecrated 
by  episcopal  hands.  No  other  sort  of  oil  can  he  tin-  matter  of  this 
.;n. ut;  and  this  its  matter  is  most  significant  of  its  efficacy. — 
(hi  i-  very  efficacious  in  soothing  bodily  pain,  and  tins  sacrament 

SOOtbeS  and  a!!e\  iat>s  the  pain  and  angOUD  sf  the  soul.  <  til  also  con- 
tributes to  n  -  Jtb  and  spirits,  ^rves  to  give  tight,  and  re- 
freshes fatigue  ;  and  these  effects  correspond  with  ml  are  express- 
ive of  those  prodoced.  through  the  divine  power,  on  the  sick,  by  the 
administration  of  this  sacrament  "     Catechism,  p  296. 

0  ••  This  sacr'i!  um  tioo  1-  to  be  applied,  not  to  the  entire  body,  but 
to  the  orj  Base  only  -  to  the  eyes,  the  organsof  sight ;  to  the 

ears,  of  hearing;  to  the  nostril-,  of  smelling ;  to  the  mouth,  of  taste 
and.  speech;  to  tho  hands,  of  touch.     Tho  sense  of  touch,  itistiuo, 


212  KX!'kK!«E    UNCTION. 

"Chap.  II.   Of  the  effect  of  this  sacrament. 

"  The  power  and  effect  of  this  sacrament  are  explained 
in  the  words — 'and  the  prayer  of  faith  shall  save  the 
sick  man;  and  the  Lord  shall  raise  him  up ;  and  if  he 
be  in  sins,  they  shall  be  forgiven  him.'  For  this  power 
is  the  grace  of  the  Hoh'  Spirit :  whose  unction  cleanses 
away  sins,  if  an}^  remain  to  be  expiated,  even  the  last 
traces  of  sin  ;7  and  relieves  and  confirms  the  soul  of  the 
sick  man,  exciting  in  him  strong  confidence  of  the  divine 
mercy;  by  which  strengthened,  he  bears  far  better  the 
inconveniences  and  pains  of  his  disorder;  resists  more 
easily  the  temptations  of  the  devil,  who  does,  as  it  were, 
lie  in  wait  at.  his  heels ;  and  sometimes  obtains  the  res- 
toration of  his  bodily  health,  if  the  same  shall Jurther 
the  salvation  of  his  soul.8 

is  diffused  throughout  the  entire  body,  yet  the  bands  are  its  peculiar 
sent.  This  manner  of  administering  extreme  unction  is  observed 
throughout  the  universal  church,  and  accords  with  the  medicinal 
nature  of  this  sacrament.  As  in  corporal  disease,  although  it  affects 
the  entire  body,  yet  the  cure  is  applied  to  that  part  only  which  is  the 
seat  of  the  disease,  so  in  spiritual  malady,  this  sacrament  is  applied 
not  to  the  entire  body,  but  to  those  members  which  are  properly 
the  organs  of  sense,  and  also  to  the  loins,  which  are,  as  it  were,  tho 
•seat  of  concupiscence,  and  to  the  feet,  by  which  we  move  from  one 
place  to  another."  Ibid.  p.  300. 

The  unction  is  applied  to  all  the  parts  above  mentioned  At  each 
anointing  the  priest  says,  '■  By  this  holy  unction,  and  through  his 
great  mercy,  may  God  indulge  thee  whatever  sins  thou  hast  committed 
by  sight"— or  "smell"— or  "  touch,"  &c.  This  is  called  the  "  form" 
of  the  sacrament.  "  The  form  is  to  be  applied  by  way  of  prayer, 
although  the  apostle  does  not  say  of  what  particular  words  that  prayer 
is  to  consist.  But  this  form  has  been  handed  down  to  us  by  apostolic 
tradition,  and  is  universally  retained,  as  observed  by  the  church  of 
Rome,  the  mother  and  mistress  of  all  churches."  Ibid.  p.  297. 
Many  other  prayers  are  also  used  :  "  there  is  no  sacrament,  the  ad- 
ministration of  which  is  accompanied  with  more  numerous  pravers." 

7  "  The  grace  of  this  sacrament  remits  sins,  especially  lighter 
offences,  or  as  they  are  commonly  called  venial  sins.  Its  primary 
object  is  not  to  remit  mortal  sins.  For  this  the  sacrament  of  penance 
was  instituted,  as  was  that  of  baptism  for  the  remission  of  original 
sin."  Catechism,  p.  301. 

8  "However,  should t this  effect  not  follow,  it  arises  not  from  any 
defect  in  the  sacrament,  but  from  weakness  of  faith  on  the  part  of 
him  by  whom  it  is  received,  or  of  him  by  whom  it  is  administered; 
for  the  Evangelist  informs  us,  that  ourLo'rd  wrought  not  many  mira- 
cles amongst  his  countrymen,  because  of  their  incredulity.  It  may 
however  be  proper  to  observe,  thai  Christianity,  now  that  it  has  taken  deep 


BZTSnra    UNCTION.  213 

*CnAr.  III.  Of  At  minister  of  ihis  saeranuni,  andii* 
timr  at  wkick  it  is  to  lu  gw 

■•Ami  now  m  to  the  law  relative  to  the  persona  who 
arc  to  receive  and  administer  this  sacrament ;  this  is 

laid  down  with   sufficient  cl<  .11  the  afore-cited 

words.  For  there  it  appears  that  the  'elders  of  the 
church'9  are  the  proper  ministers  of  this  sacrami 
which  appellation  is  to  be  understood  in  that  passage  as 
meaning  either  bishops,  or  priests  regularly  ordained  by 
them,  with  Laying  on  of  the  hands  of  the  presbytery, 
and  not  persons  advanced  in  years,  <rrof  elevated  rank. '  ° 
The  council  also  declares  that  this  unction  is  to  be  ap- 
plied to  the  sick,  and  especially  to  those  who  lie  in  so 
dangerous  a  state,  as  in  all  appearance  to  be  appointed 
to  death,  whence  it  is  called  'the  sacrament  of  the 
living.'1  '      But  if  the  sick  recover  after  receiving   this 

root  in  the  minds  of  me*,  Standi  Ins  in  xe^d-erfthe  aid  of  such  miracles 
in  our  days,  than  in  the  earUfugn  of  the  church.'''  [bid.  |>.  '5(K1.  It 
would  have  been  wall  had  this  observation  been  better  regarded  : 
fewer  "lying  wonders''  would  have  disgraced  the  pages  of  Roman 
Catholic  history. 

9  "  Priests  of  the  Church." — Douay  version.  The  reader  will  see 
thai  in  this  place  it  was  necessary  to  give  the  Protestant  translation, 
whirl]  every  scholar  knows  is  the  only  correct  one. 

10  '•  In  this.  a~  in  the  other  sacraments,  it  is  also  to  be  distinctly 
recollected,  that  the  priest  is  the  representative  ot"  Jesus  Christ  and 
of  hischurch.'"     Ibid,  p.  301. 

11  "  Extreme  unction  is  to  be  administered  to  those  only  whose 
malady  is  such  as  to  excite  apprehensions  of  approaching  dissolu- 
tion It  is.  however,  a  very  grievous  sin  to  defer  the  holy  unction 
until,  all  hope  of  recovery  BOW  I"-',  life  begins  to  ebb.  and  the  -irk 
penes  is  fast  verging  into  insensibility."...."  Extreme  anetion,  then, 
ran  be  adaaintstered  only  to  the  sick,  and  not  to  persons  in  health, 
ahheagh  engaged  in  any  thing  however  dangerous,  such  as  a  peril- 
ous voyage,  m  tie-  fatal  dangers  of  battle.  It  cannot  be  administer- 
ed even  to  persons  condemned  to  death,  anil  already  ordered  lor 
execution.    Its  partii  ipation  is  also  denied  to  insane  persons,  and  to 

children  incapable  ofconiiniltici.' sin.  who.  therefore,  do  not  require 
to  be  purified  from  in  stains,  and  also  to  those  W  ho  labour  under  the 
awful    visitation  of  m  olnr-s,  unlr...  they  give    indications,   in    their 

hind  intervals,  of  a  disposition  to  piety,  and  express  a  desire  to  be 
anointed  To  persons  insane  from  their  birth  this  saerament  is  not 
to  be  administered  ;  but  if  a  sirk  person,  whilst  in  the  >i  of 

his  faculties,  expre I  a  wish  to  reci  ive  ev,;,.  me  auction,  and  at 

terwarda  becomes  deb'rioos,  be  i-  to  be  anointed."...."  The  pa-tor 
will  follow  the  uniforn.  I    almlic  church,  and  not  ad- 

minister extreme  unction  until  the  penitent  baa  Confessed  and  re- 
ceived."    Catechism,  p.  299,  300. 


214  EXTREME    UNCTION. 

unction,  they  may  again  enjoy  the  aid  of  the  sacrament, 

when  they  are  in  similar  danger  of  their  lives.  Where- 
fore, these  persons  are  on  no  account  to  be  listened  to, 
who  teach,  in  opposition  to  the  most  express  and  lucid 
statements  of  the  apostle  James,  that  tins  unction  is  a 
human  invention,  or  a  rite  received  from  the  fathers,  but 
not  a  command  of  God,  with  promise  of  grace;  nor 
those  who  affirm  that  its  power  Los  long  ago  ceased,  as 
if  the  gift  of  healing  belonged  to  the  primitive  church 
only;  nor  those  who  say  that  the  rites  and  customs 
observed  by  the  holy  Romim  church,  in  the  administra- 
tion of  this  sacrament,  are  opposed  to  the  language  of 
the  apostle  James,  and  therefore  may  be  changed  for 
any  other;  nor,  final!}",  those  who  assert  that  this  ex- 
treme unction  may  be  despised  by  the  faithful  without 
sin.  For  all  these  assertions  are  manifestly  contradic- 
tory to  the  plain  words  of  the  great  apostle.  Nor, 
indeed,  has  the  church  of  Rome,  the  mother  and  mis- 
tress of  all  other  churches,  adopted  any  observance  in 
administering:  this  unction,  as  far  as  relates  to  the  sub- 
stance  of  the  sacrament,  than  was  enjoined  by  the 
blessed  apostle  James.  Neither  can  so  important  a  sa- 
crament be  despised,  without  great  sin,  and  insult  to  the 
Holy  Spirit  himself/' 

The  following  canons  were  added  :— 

"  Canon  1.  Whoever  shall  affirm  that  extreme  unc- 
tion is  not  truly  and  properly  a  sacrament,  instituted  by 
Christ  our  Lord,  and  published  by  the  blessed  Apostle 
James,  but  only  a  ceremony  received  from  the  fathers, 
or  a  human  invention  :  let  him  be  accursed. 

"  2.  Whoever  shall  affirm,  that  the  sacred  unction  of 
the  sick  does  not  confer  grace,  nor  forgive  sin,  nor  re- 
lieve the  sick:  but  that  its  power  has  ceased,  as  if  the 
gift  of  healing  existed  only  in  past  ages:  let  him  be 
accursed. 

"  3.  Whoever  shall  affirm,  that  the  rite  and  practice 
of  extreme  unction  observed  by  the  holy  Roman  church 
is  repugnant  to  the  doctrine  of  the  blessed  apostle  James, 
and  therefore  that  it  may  be  altered  or  despised  without 
sin  :  let  him  be  accursed. 

'•'4.  Whoever  shall  affirm,  that  the  'elders  of  the 
church,'  whom  blessed  James  exhorts  to  be  brought  in 
to  anoint  the  sick  man,  are  not  priests,  ordained  by 


2  Id 

the  '  but  per  ran  cd  in  ; 

mil:  nl  then  only 

tio 


Ail  will  conf<  o  of  right  views 

and  s  in  th  iect  of  death.     P  rilous  as  is 

r  delusion  in  things  spiritual  at  any  ti 

"  is  imn  lust 

cha 

[I      then  tl 
of  R  The 

dyu  ion; 

is  promj  i  is  ad- 

;  arid  1  !ie  sacr      •  .  is  applied. 

rdon,  ti.  ports  to 

heaven.     No  attempt  is  made  to  investigate  the  state  of 
the  heart,  •  bring  the  character  to  the 

infallible  standard:  nothing  is  said  of  the  at  it  of 

1  inctifying   influences  of   the  Spirit. 

Without  repentance,   without  faith,  without  holin 
the  departing  Is  hap]  and  is  not 

und<     .     I  till  eternity  discloses  its  dreadful  realitie    - 
and  then  it  is  too  late     [1  is  ool  affirmed,  indeed,  that 

but  that,  with 

a  fair  state- 

•  of  fac ' 

I  ofrefom  ed  the  following  par- 

ticulars:   papal   d  is   or  li  mpting 

rs  from  i  al  jurisdiction,  were  i 

lished ;  titular  re  forbi  their 

autl  .1  places,  or  to  ordain  pri< 

ower  of 
lett-  in  individuals 

public  bod.  privili  nave  their  causei  tried 

d  byth   I'  rained  though 

•  partially— 
and  bee  on,. 

1   of  all 
rd 


21G  EXTREME    UXCTTON. 

which,  however,  were  not  to  bind  the  Roman  pontiff — 
the  right  of  patronage  was  granted  to  those  only  wha 
built  a  new  church  or  endowed  one  alreadj  built — and 
patrons  were  required  to  present  the  priests  of  their 
choice  to  none  but  the  bishop  of  the  diocese,  for  induc- 
tion. Sorn;3  regulations  of  less  importance  were  also 
included.  But  the  decree  was  received  by  the  friends 
of  reform  with  great  dissatisfaction.  It  was  very  evident 
that  all  their  zeal  and  labour  would  be  expended  to  very 
little  purpose.12 

It  had  been  decided  that  the  subjects  of  the  next  de1- 
eree  should  be  communion  in  one  kind,  the  mass,  and 
orders.  Of  the  debates  no  account  need  be  given  in 
this  place,  as  the  decrees  on  those  points  were  not  passed 
till  the  third  period  of  the  history  of  the  council.  The 
circumstances-  that  occurred  between  the  fourteenth 
session  and  the  suspension  of  the  council  will  now  be 
briefly  stated. 

Early  in  January  the  Protestant  ambassadors  already 
at  Trent  were  joined  by  Wolfius  Coler  and  Leonard 
Badehorn,  the  representatives  of  Maurice  of  Saxony. 
They  were  instructed  to  say  that  it  was  indispensably 
necessary  to  issue  a  safe-conduct  exactly  conformable 
to  that  granted  by  the  council  of  Basle,  to  suspend  the 
decision  of  those  matters  which  were  then  under  dis- 
cussion, and  to  re-examine  all  the  former  decrees;  be- 
sides which,  the  Pope  must  not  preside,  but  declare  his 
own  submission  to  the  enactments  of  the  council,  and 
absolve  the  bishops  from  their  oath  of  allegiance  to  him- 
self, that  their  suffrages  might  be  free.     They  were  di- 

E  "  The  Reformation,  on  its  present  footing,  could  not  be  in  a  more 
unfortunate  condition.  It  is  useless  and  unfortunate  for  us,  but 
advantageous  to  the  Court  of  Rome.  The  subtleties  that  have  been 
introduced  into  the  decrees,  are  the  source  of  endless  disputes, 
which  will  tend  to  maintain  existing  abuses.  \\  e  live  in  an  unfortu- 
nate age.  If  the  Court  of  Rome  grant  you  any  thing,  it  is  only 
to  do  you  more  harm."     Vargas,  p.  244,  248. 

The  bishop  of  Astorga  writes  to  the  same  effect.  "  Some  decrees 
have  been  passed  concerning  the  reformation ;  but  they  are  not  such  as 
they  should  be  to  correct  the  abuses  which  exist  in  the  Catholic 
Church,  or  to  put  an  end  to  the  errors  which  have  caused  men  to  bo 
deceived.  We  do  all  that  we  have  power  to  do,  and  not  what  the 
exigences  of  the  times  seem  to  us  to  require."  Ibid.  p.  254. 


EXTREME    UNCT10K  217 

rected  to  r<  rly  audience,  in  order  to  lay  t; 

l  tanl  divines 

miles  from  Trent,  and  would  repair  to 

tin-  city  as  soon  as  they  v  if  Bafety.     The 

ambassadors  refui  with  the  legate  and  his 

eagues,  Id  be  ci  n  ac- 

-  y  of  th^   I  'ope.     <  'on- 

HMitlv,  the  n<  foliations  were  carried  on  by  the  inter- 

tion  of  the  [mp<  rial  Envoys. ' 3 
The  presidents  of  thf  council  conducted  themselves 
with  Lrr  oce,  and  absolutely  re- 

fused to  co  It  w  insult,  they 

i.  that  tl  i  hesitate  to  trust  a  coun- 

cil that  re]  real  church  :  they  would 

rather  lose  their  livi  .  permit  the  relaxation  of  the 

copal  oath,  or  hear  su<  h  impious  blasphemies  as 
were  then  uttered  againsl  the  holy  see;  the  ambassa- 
dors w<  the  council,  and  were  bound  to  ac- 
knowledge them  as  its  presidents.  If  such  unreason- 
able demands  were  persisted  in  they  would  withdraw, 
dismiss  the  assembly,  and  forbid  the  fathers  to  perform 
any  public  and  1  act.  So  far  did  Crescentio  suf- 
fer  himself  to  be  influenced  by  his  indignation  and 
fears,  that  to  prev<  nl  the  conned  from  granting  the  re- 
qui.  luct,  he  abstracted  the  seal,  and  thus  left 
them  without  I  no;  a  formal  and  au- 
thoritati                  f  any  kind. '  * 

It  was  soon  pi  ver,  that  such  conduct 

was  both  unwise  and  unsafe.     Tl  ror  directed  his 

ambassadors  to  int<  rfere  and  remonstrat*  1  after  a 

hard  strugg  tte  consented  that  the  Protestants 

should  be  1  '.  not  in  public  session,  but  at  a  ge- 

neral co  tion,  to  be  held  in  bis  own  house.     This 

ined,  the  ambassadors  next  pressed  the 
suspension  of  the  forthcomin  e.     Count  Toledo 

irked  that  he  had  often  heard  |  rs  say  that 

the  salvation  of  one  soul  was  so  dear  to  Jesus  Christ 
that  if  it  were  he  would  consent  to  be  cru- 

oil*:-  b    in   <  :  how  then  could 

they  refuse  to  grant  the  little  delay  that  was  asked,  when 

Barpi,  I.  iv.  ■.    '  idan,  I.  2&  p.  389.    Ed.  1559. 

H  Vargn?.  p.  401,  403.     Barpi,  at  sap. 

19 


&1<8  EXTREME    UNCTION. 

on  tliat  delay  the  salvation  of  Germany  depended? 
The  legate  started  various  objections,  but  they  were 
quickly  answered,  and  he  at  last  agreed  to  propose  the 
matter  to  the  council. 

•  A  congregation  being  convened,  the  suspension  of  the 
decree  was  readily  conceded.  But  the  affair  of  the 
safe-conduct  was  not  so-  easily  settled.  The  very  name 
of  the  council  of  Basle  awakened  the  most  unpleasant 
emotions  in  the  breasts  of  the  fathers ;  and  the  conces- 
sions demanded  went  far  beyond  their  intentions.  No 
considerations  could  induce  them  to  follow  the  ominous 
example  of  that  detested  council,  although  they  knew 
that  the  pacification  of  the  heretics  depended  upon  it. 
A  new  safe-conduct  was  indeed  granted,  which  was 
affirmed  to  be  substantially  the  same  as  that  of  Basle,1 5 
but  in  fact,  those  parts  on  which  the  greatest  stress  had 
been  laid  were  either  omitted  or  altered. ' 6 

When  the  safe-conduct  was  prepared,  a  copy  was 
given  to  the  Imperial  ambassadors,  by  whom  it  was  pre- 
sented to  the  Protestant  envoys,  who  had  all  agreed  to 
act  in  concert.  On  examining  it  they  found  that  it 
materially  differed  from  the  model  which  had  been  pro- 
posed to  the  council.  Four  things  had  been  granted  at 
Basle  to  the  Bohemians;  1.  That  they  should  have  a 
deliberative  voice,  or  right  of  suffrage:  2,  that  every 
thing  should  be  decided  by  the  authority  of  Scripture, 
the  practice  of  Christ  and  his  apostles,  and  the  primi- 
tive church,  approved  councils,  and  those  fathers  who 
regarded  the  word  of  God  as  the  sole  appeal  in  matters 
of  faith ;  3,  that  they  should  have  liberty  to  exercise 
their  religion  in  their  own  houses;  4,  that  nothing  should 
be  said  or  done  to  bring  their  doctrine  into  contempt.'7 
Of  these,  the  first,  third  and  fourth  were  altogether 
omitted,  and  the  second  was  so  altered  as  to  neutralise 
its  provisions,  for  the  legate  had  added  "Apostolic  tra- 
dition," and  "the  consent  of  the  Catholic  church,"  to 
the  authorities  there  mentioned ;  and  they  well  knew 
that  if  these  were  suffered  to  remain,  a  Romanist  might 
prove  any  thing  he  wished,  and  justify  every  corruption 

15  "  Ipsa  pene  verba."  Pallav.  I.  xii.  c.  15.  s.  17. 

16  Sarpi,  ut  sup.     Vargas,  p.  487—489 

11  Decreta  el  Acta  Concilii  Basiliensis,  ,;The  Decrees  and  Pro- 
ceedings of  the  Council  of  Basle,"  fol.  28.     Parisiis,  1512. 


EXTREME    l  NOTION. 

that  would  pay  for  its  preservation.     The  Imperial  am- 
bassadors were  immediately  informed  that  such  a  s. 
conduct  could  not  be  receh  ed. 

When  the  presidents  of  the  council  heard  this,  the? 

cted  greal  Burprise  ami  displeasure.     They  denied 
that  a  deliberative  voice  had  been  granted  to  the  Bohe 
mians:  and  with  regard  to  the  rest,  they  maintained 
that  the  safe-conduct  was  in  su  e  Like  that  of 

Basle,  but  that,  as  the  Protestants  evidently  sought  a 
pretext  for  complaint  and  dispute,  nothing  remained  but 
to  publish  the  ,!  ,,  e  as  it  was,  and  leave  it  to  them  to 
accept  it  or  not.  Count  Montforl  replied  that  if  it  was 
really  in  substance  like  that  given  al  Basle,  the  best 
plan  would  be  to  stop  the  mouths  of  their  opponents  by 
transcribing  the  latter  word  for  word.  Tin-  presidents 
looked  at  one  another  in  silence  :  it  was  an  observation 
they  were  not  prepared  to  meet.  At  length  Cresccntio 
said  that,  the  whole  affair  should  be  laid  before  the  fa- 
thers, and  the  result  communicated  to  them.  A  con- 
gregation was  summoned  ;  the  fathers  were  persuaded 
that  the  cause  of  God  and  the  church  was  in  danger, 
and  the  legate  manoeuvred  so  well  that  it  was  unani- 
mously agreed  to  preserve  the  original  form  of  the  safe- 
conduct,  without  any  alteration.1 8 

The  general  congregation  for  the  reception  of  the  Pro- 
testant ambassadors  met  at  Crescendo's  house,  Jan.  2  1 
The  legate  addressed  the  assembly  in  a  short  discourse; 
he  said  that  the  business  on  which  they  had  met  was 
more  important  than  any  that  had  occurred  to  the  church 
for  man  anil  that  on  such  an  occasion  they  needed 

special  assistance  from  (  tod.  Prayers  followed.  Theu 
the  secretary  read  a  protestation  in  the  name  of  the 
council,  purporting  that  the  reception  of  the  Protestant 
a-.!:'  m  was  entirely  an  art  of  condescension  anil 

grace,  and  that  it  was  not  to  be  considered  as  a  prece- 
dent, nor  any  conscqur  :  tin -re  fro  in,  preju- 
dicial to  the  authority  ani  rights  <>f  general  councils.1  • 
The  Wirterriburg  am  >rs  b<  ing  introduced,  they 
presented  their  confei  I  briefly  si 
their  m                 lands.    Tl.                  le  morning.    In 


Bleidan,  p.  390.     Barpi,  1.  ir.  n.  ! 

I  . :  ■  -  |.    17 1  —170.     L<-  Plat,  iv.  p.  -JIT 


220  EXTREME  UNCTION. 

the  evening  the  congregation  was  again  assembled,  and 
the  Saxon  ambassadors  were  admitted.  Badehorne 
spoke  with  great  freedom  and  courage,  little  regarding 
the  presumed  dignity  of  his  audience.  He  renewed  the 
demand  for  a  safe  conduct  similar  to  that  granted  at 
Basle,  and  justified  the  demand  by  referring  to  the  un- 
repealed decision  of  the  council  of  Constance,  "  that 
faith  is  not  to  be  kept  with  heretics."  He  strongly 
urged  the  propriety  of  absolving  the  bishops  from  their 
oath  of  allegiance  to  the  Pope,  that  they  might  be  en- 
tirely unshackled  and  uninfluenced  in  considering  the 
important  question  of  reform,  the  necessity  for  which 
became  every  day  more  apparent.  The  free  spirit  and 
bold  manner  of  the  ambassadors  produced  a  powerful 
impression  in  their  favour.  "  They  have  spoken,"  said 
the  bishop  of  Orenza,  "  much  at  length  in  full  congre- 
gation, and  said  such  things  respecting  reform  as  we 
ourselves  dare  not  say.  It  is  true  there  were  some  bad 
passages  in  their  discourse;  but  there  were  so  many 
good  ones  that  it  was  right  to  take  care  that -the  people 
should  not  hear  them.  We  have  great  hopes  of  doing 
something  for  the  service  of  God,  if  they  would  give  us 
liberty  !"2  °  There  was  the  evil — the  secret  cause  of  all 
the  mischief  that  was  practised  at  Trent:  the  most  part 
spoke  and  voted  according  to  orders;  if  any  acted 
otherwise,  they  were  insulted  and  silenced.  It  need 
scarcely  be  added  that  the  speeches  of  the  ambassa- 
dors were  delivered  in  vain,  and  that  the  fathers  re- 
solved to  leave  the  safe-conduct  unaltered  and  risk  the 
consequences.2  ' 

The  resolution  to  suspend  the  publication  of  the  de- 
crees till  the  Protestants  had  been  heard,  prevented  the 
accomplishment  of  a  project  which  the  legate  had  secretly 
formed,  in  the  true  spirit  of  Romish  policy.  During 
the  progress  of  the  negotiations  with  the  Protestant 
ambassadors,  the  subject  of  the  sacrament  of  orders  had 
been  discussed  by  the  divines.  A  decree  was  framed, 
comprising  three  chapters  and  eight  canons,  and  con- 

20  Vargas,  p.  472. 

21  Pallav.  1.  xii.  c.  15.  Sarpi,  1.  iv.  s.  39,  40.  Le  Plat,  iv.  p.  418— 
533.  Le  Plat  has  reprinted  the  confessions  presented  by  the  am- 
bassadors :  they  may  also  be  seen  in  the  "  Corpus  et  Syntagma 
Confessionum  Fidei."  "A  Volume  and  Treatise  an  the  Confes- 
sions of  Faith."  Geneva,  1654. 


i  \  rRBME    r\rrl"\ 

ing  the  sentiments  of  the  council  on  "  the  qi 
and  institution  of  the  sacrament  of  orders,"  the  "  visible 
and  external  priesthood  of  the  church,"  and  "the  ec- 
clesiastical hierari  hy,  and  tin.1  dim 

and  bi  In  the  last  chapter,  which  taught  the 

divine  right  of  episcopacy  and  enumerated  the  exclu- 
privileges  belonging  to  that  order,  the  crafty  legate 
had  caused  to  be  inserted  a  direct  acknowledgment  of 
the  absolute  and  unqualified  supremacy  of  the  Pope  in 
all  things  pertaining  to  the  church,  expressed  in  such 
strong  and  unequivocal  terms  that  if  the  decree  had 
passed  in  that  state  all  hopes  of  amendment  and  re- 
form would  have  been  completely  quashed,  and  the 
'  l.ains  of  spiritual   tyranny  .  rmly  riveted   than 

ever. 

IJy  consenting  to  the  decree  the  prelates  would  have 
yielded  to  the  pontiff  the  little  remnant  of  power  that 
was  left,  and  confessed  themselves  Ins  slaves,  "i 
strange  to  say,  none  of  them  saw  their  danger,  and  the 
decree  was  about  to  receive  the  final  approval  of  a  ge- 
neral congregation,  when  V  «as  discovered  the  objec- 
tionable  passages  and  immediate  ly  gave  the  alarm.  By 
his  means  the  Spanish  bis!  re  awakened  to  asense 

of  their  peril,  and  placed  themselves  in  the  attitude  of 
osition.  Probably  the  concession  of- the 
divine  right  of  their  order  hail  so  gratified  and  soothed 
them  that  the  jealous  suspicions  with  which  they  v. 
accustomed  to  watch  the  proceedings  of  the  Legate 
were  lulled  to  n   I      1].:-  re  soon  convinced  that 

this  concession  was  entirely  nullified  by  the  grasp 
preti  with  which  it  was  associated.     Crescentio 

I  acknowledged  the  divine  right  of  episco- 
me  time  lie  had  taught  that  the 

absolute  lord  and  master  of  bisho; 
thing  pertainu  so  that  in  factth 

only  to  be  coi.  s  of 

the  holy  see!     .\....  f  what- 

ever rank,  all  right  of  inti  ppointDQ 

01  i  li    •inn  of  tie-  clerj  .^ultimately  in 

the  Pop-'      Had  '  •  L,  b  perfect  ecclesias- 

tical despotism  would  have  been  established,  without 

=2  Vargas,  p.  343—309.     Lo  Plat,  iv.  p.  397— COS, 

19* 


222  EXTREME    JJNCTI0N. 

remedy  or  appeal.  A  long  and  angry  contest  ensued. 
The  legate  was  infuriated  by  the  opposition  he  encoun- 
tered. His  colleagues  disapproved  of  his  measures  ;  the 
whole  strength  of  the  Imperial  party  was  vigorously  di- 
rected against  him ;  while  on  every  side  he  met  the  re- 
sistance of  the  incensed  prelates.  Yet  he  recklessly 
maintained  his  ground,  and  endeavoured  to  obtain  by 
threats  what  his  wily  policy  had  failed  to  accomplish. 
The  bishop  of  Orenza  presumed  to  say  that  he  doubted 
the  truth  of  the  assertions  contained  in  the  obnoxious 
paragraphs.  "  He  who  doubts  in  a  matter  of  faith," 
said  Crescentio,  "is  a  heretic,  therefore  you  are  one."23 
Taunting  insults  and  fierce  menaces  awaited  all  who 
dared  oppose  him  :  deep-laid  intrigues  were  employed 
to  procure  favourable  suffrages;  and  there  was  some 
reason  to  fear  that  he  would  succeed,  monstrous  as  were 
the  claims  which  he  sought  to  establish.  The  postpone- 
ment of  the  decree  was  a  most  opportune  event  for  tho 
Catholic  church,  as  it  saved  her  from  the  shame  of  a 
publicly  acknowledged  thraldom.  But  the  Protestant 
will  discern  in  this  affair  the  natural  fruits  of  pure  and 
undisguised  popery. 

The  fifteenth  session  was  held  Jan.  25.  In  the  de- 
cree passed  on  that  occasion  the  postponement  of  the 
doctrinal  articles  was  announced,  and  a  hope  expressed 
that  the  Protestants,  for  whose  sake  the  delay  had  been 
granted,  would  at  length  repair  to  Trent,  not  obstinately 
to  oppose  the  Catholic  faith,  but  to  learn  the  truth  and 
acquiesce  in  the  decrees  and  discipline  of  holy  mother 
church.  The  new  safe-conduct  was  published  in  the 
form  previously  settled,  without  any  regard  to  the  re- 
monstrances and  demands  of  the  ambassadors  ;  and  it 
was  particularly  observable  that  in  guaranteeing  perfect 
liberty,  notwithstanding  any  statutes,  decrees,  laws, 
canons,  or  decisions  of  councils,  and  especially  of  the 
council  of  Constance,  the  infamous  enactment  of  that 

23  Vargas,  p.  434.  "  The  Legate  has  become  more  infuriated 
than  any  one  else.  It  is  his  object  to  carry  his  point  by  threats  and 
bravados."  "  The  Legate  has  acted,  and  still  acts,  as  if  possessed 
by  an  evil  spirit."  "  The  Legate  insults  and  threatens  all  who  op- 
pose him.  I  know  not  now  uod  can  permit  such  excesses.  Per- 
haps he  wishes  to  cover  ua  still  more  with  shame  and  confusion." 
Ibid.  p.  433,  436,  492. 


i  \ i  ,       i i    \  223 

assembly  respecting  the  preservation  of  faith  with  h< 
tics  was  1   "for  that  time,  -  ' 

hi  not  obscurely  intimating  that  the  church 
of  Rome  still  tenaciously  clings  to  the  sentiment  con- 
led  in  that  abominable  decree.     An  official  copy  of 
oduct  was  forwarded  to  the  Protestant  am- 
their  own  opinions  on  it  had  been  already 
expressed;  all  they  could  do  was  to  transmit  it  to  <  I 
many,  and  wait  for  further  directions.3 a 

It  seems  that  the  fathers  occupied  the  interval  of  lei- 
sure they  now  enjoyed,  partly  in  hearing  sermons  and 

mnities  of  the  church,  and 
partlyi  Whal         "f  disco  usually 

1  before  the  pp  not  the  means  of 

ascertaining;  but  it  will  be  confessed  that  there  v. 
little  to  pro;  nciliation  and  charity  in  the  sermon 

preached  by  Ambrose  Pelargo.  His  subject  was  the 
parable  of  the  tares.  The  tares  he  understood  to  signi- 
fy the  heretics,  and  he  taught,  in  open  contradiction 
to  his  text,  that  they  should  be  rooted  up,  if  it  could  be 
done  without  injury  to  the  wheat.  When  complaints 
ind  the  preacher  was  interrogated  respecting 
his  assertio  ildly  vindicated  himself.      It  was  his 

decided  opinion,  he  said,  that  heretics  ought  to  be  exter- 
lated,  by  fire,  by  3Word,   by  the  halter,  or  in  any 
in  which  their  ction  might  be  sa 

accom;  had   taken  care  to  employ  0 

get.'  the  IV 

and  id  do  thing  in  contravention  of  the  a 

con  ranted  by  the  council.     This  impu- 

dent excusi  I,  and  the  fellow  went  free.sa 

1  ill  I  us  of 

a  of  the  fathers   nt  Trent.     But  it 
d  ill  for  liatioruor  union  that  such  an  out- 

LOuld  be  committed   with  impunity.      Ami  small 
if  reform  could  I  when  an  office  in  the 

gift  of  •  put  up  I  by  public  auction, 

i  and   thai  .   while  a  genual 

council  y  for  the  purpose  of  retriev- 

al ..  P 

-     ,        IT.  I.  Hi.  C.  15.      S>:irjn.  I    iv.  ?.   11. 
26  Sleidan,  p.  392. 


224  EXTREME    UNCTION. 

ing  the  lost  honour  of  the  church,  by  the  removal  of 
its  manifold  corruptions  and  abuses  ! 2  7 

Six  protestant  divines  arrived  at  Trent  in  the  month 
of  March,  four  from  Wirtemburg  (Brentius  was  one  of 
them,)  and  two  from  Strasburg ;  notwithstanding  the 
acknowledged  deficiency  of  the  safe-conduct  they  had 
ventured  to  the  council  to  explain  and  defend  their  con- 
fession of  faith,  should  the  fathers  give  them  oppor- 
tunity. They  had  brought  with  them  printed  copies  of 
their  confession,  which  were  eagerly  sought  after  by  the 
bishops  and  divines,  much  to  the  annoyance  of  the  le- 
gate, who  had  contrived  that  very  few  should  see  it  in 
manuscript,  though  it  had  been  publicly  presented  to 
the  council.2  8 

Various  ineffectual  endeavours  were  made  by  the  Im- 
perial ambassadors  to  procure  a  hearing  for  the  Pro- 
testant divines;  but  some  excuse  for  delay  was  always 
at  hand.  They  would  have  consented  to  any  method 
of  discussion  which  the  legate  might  prefer ;  they  were 
willing  to  re-exarnine  the  former  decrees  of  the  council, 
or  to  discuss  separately  the  articles  of  their  confession, 
or  to  proceed  in  any  other  way  that  their  adversaries 
might  choose  to  adopt.  But  it  had  been  already  deter- 
mined that  they  should  not  be  heard ;  difficulty  after 
difficulty  was  placed  in  their  way,  and  at  length  it  was 
so  evident  that  there  existed  no  sincere  desire  to  effect 
an  amicable  adjustment  of  the  differences  between  them, 
that  the  divines  resolved  to  return  home.  The  Protest- 
ant'ambassadors  had  already  departed,  in  consequence 
of  the  serious  aspect  of  political  affairs,  and  the  rumours 
of  approaching  war.29 

Charles  V.  had  aimed  a  deadly  blow  at  the  civil  and 
religious  liberties  of  Germany.  For  many  years  he  had 
prosecuted  his  favourite  scheme  of  becoming  uncon- 
trolled despot  of  that  country.     But  the  day  of  retri- 


27  Vargas,  p.  531.  Manners  and  rnerals  were  at  a  low  ebb  at 
Trent.  The  Imperial  ambassador  confesses  having  indulged  too 
freely  with  the  bottle  ;  and  the  Spanish  bishops  had  taken  the  pre- 
caution to  secure  good  cooks :  unfortunately,  they  had  forgotten  to 
provide  themselves  with  a  physician,  and  they  suffered  for  their 
neglect.     Ibid.  p.  509,  547. 

23  Sleidan,  p.  394. 

29  Ibid,  p.  395.     Le  Plat,  iv.  p.  542. 


)    \  IK  I.  MI.     I   NOTION. 

bution  was  now  co'u<\     An  event  for  which  he  ■  ■ 
totally  unpi  all  his  plans,  and  das] 

to  I  ifice  on   which   he  had  sp( 

much  tune  and  treasure  and  blood,  just  when  he 
pected  to  lay  the  last  stone  and  enjoy  the  reward  of  his 
toils.  Nor  could  it  fail  to  be  observed  that  his  defeat 
asms  the  more  signal,  inasmuch  as  it  was  accomplished 
in  such  away  as  deeply  to  mortify  his  pride  at  the  same 
time  that  ir  crushed  his  power.  By  detaching  Mauri 
Saxony  From  the  Prot  stant  cause  he  had  ensured  his 
W  me  individual,  perceiv- 

ing the  imminent  d  of  his  country,  took  up  arms 

t  Chai  elf  the  .  .   of 

the  wrongs  of  <  lermany,  he  who  had  so  often  val  I 
himself  on  his  skill  in  the  arts  of  worldly  policy  was 
foiled  and  overreached  in  the  sight  of  all  the  world,  and 
"th  iken  in  his  own  crafune- 

Ajs  almost  every  day  brought  fresh  intelligence  of 
.■'s  success,  and  his  forces  were  known  to  be 
moving  in  the  direction  of  Trent,  the  necessity  of  sus- 
pending the  proceedings  of  the  council  was  generally 
confessed.  The  cardinal  of  Trent  wrote  to  the  Pope 
stating  that  he  could  not  answer  for  the  safety  of  the 
city:  and  at  the  same  time  Pighino,  who  had  presided 
since  the  latter  end  of  March  in  consequence  of  the 
dangerous  illness  of  the  legate,  sent  to  Rome  for  explicit 
directions  Imu-  to  act.  At  a  congregation  of  cardinals 
it  was  unanimously  decreed  that  the  council  should  be 
suspended  for  two  years.  Still  the  nuncio  hesitated  to 
execute  his  orders,  on  account  of  the  opposition  of  the 
S  who  affected  to  disbelieve  the  extent  of  the 

danger.  I3ut  before  he  could  receive  further  instruc- 
tions the  consternation  had  become  so  general  that  all 
difficulty  v.  loved.     On  the  28th  of  April  the  six- 

teenth session  was  held,  but  with  much  less  pomp  t 
ordinary       N  >  a  rmon   w  i.      Instead  of  the 

pel  for  the  day  the  foil  from  the  gos- 

pel of  John  was  yet  a  little  while,  and  ye  shall 

see:  The  decree  was  th<  the 

council  to'  with  this  proviso, 

ce  should  b  :oro 

or  after   the  termination  of  that  | 
should  be  considered  at  an  end.     .Meanwhile,  christian 


226  EXTREME    TTNCTION. 

princes  and  prelates  were  exhorted  to  observe,  and 
cause  to  be  observed,  within  their  respective  kingdoms, 
dominions,  or  dioceses,  all  the  decrees  and  enactments 
of  the  council. 3  ° 

Immediately  after  the  session  the  prelates  separated, 
anxious  to  secure  their  personal  safety  by  getting  as  far 
as  possible  from  the  seat  of  war.  Crescentio,  though 
yery  ill,  had  sufficient  strength  to  reach  Verona,  where 
he  died  three  days  after  his  arrival. 

It  was  asserted  that  great  dissatisfaction  was  express- 
ed at  Rome  on  account  of  that  part  of  the  decree  in 
which  the  observance  of  the  enactments  of  the  council 
was  enjoined,  but  without  any  reference  to  their  con- 
firmation by  the  Pope,  which  was  supposed  to  be  es- 
sential to  their  validity.  Some  went  so  far  as  to  say 
that  according  to  the  canon  a  censure  had  been  incur- 
red by  the  nuncios  for  infringing  on  the  authority  of 
the  holy  see.  They  alleged  in  their  defence  that  the 
decree  only  exhorted  to  the  observance,  but  did  not  com- 
mand it.  It  would  have  been  much  better,  as  father 
Paul  observes,  to  confess  the  truth,  viz.  that  the  Pope 
had  seen  and  confirmed  every  thing  beforehand. 

30  Pallav.  1.  xiii.  c.  3.     Sarpi,  1.  iv.  s.  50.     Twelve  Spanish  bi- 
.*fc.ops  protested  against  the  suspension.. 


227 


CHAPTEB 

COMMUNION    in    ONE    KIND. 

Abortive  proi<  rm  ;it  Rom"— 1).  ith  of  Julias  Of. — Elei 

of  Mtrceuus  II. — II  ,  of  I  *  t  ill  IV. — Peaci 

P  --hi—  Vnog  uit  behaviour  ofthe  Pop — His  pretended  anxii 
f>r  reform— Proceedings  of  the  Inquisition  in  Italy — State  of  af- 
&ira  in  Enropein  l  "  I  Death  of  Paul  IV.— Election  of  Pius  IV. 
— B  ■  amy  of  tli<-  Council  projected — Negotiations  on  theft 
subject — Nuncios  sent  to  Germany  and  other  countries — Appoint- 
ment of  Legate — Re-opening  ofthe  Council— Skvxhtexhth 
Session — The  prohibition  ofbooks considered— Historical  notices 
— Eighteenth  Session — Decree  on  prohibited  boob — Safe- 
eondnci  issued  to  the  Protestants — Debates  on  the  dirine  right  of 
residence — Nineteenth  Session — Arrival  ofthe  French  ambas- 
sadors— their  reception — Treatment  ofthe  reforming  bishops — 
TwEsriKin  Session —  Debati  I  mmunion  in  one  kind,  and 
the  concession  of  the  cup  to  the  fcutj — Efforts  ofthe  Bavarian, 
Imperial,  and  French  ambassadors  to  procure  that  privilege— P 
ponement  of  the  question— Tn  esty-eirst  Session  —  Decree  on 
eommonion  in  one  kind — ( tbservatioBe — Decree  on  reform. 

It  was  decreed  that  the  council  should  be  suspeo  I 
for  two  years.     Ten  3,   however,  elapsed  before  it 

was  re-assembled.     The  events  that  occurred  in  the  in- 
terval must  be  briefly  detailed. 

When  the  Pope  saw  that  he  was  delivered  from  the 
council,  he  affected  to  think  that  the  best  means  of  pre- 
the  disquietude  which  thi  ice  of  such  an 

assembly  al  x  casioned  in  the  minds  of  the  Roman 

Pontiffs  would  be  to  n  !  reform. — 

\V  th  tins  view  lie  ap]  a  committee  or  congrega- 

tion, c<e.  t  large  numbei  of  cardinals  and  pre- 

lates, to  whom  this  important  affair  was  entrusted.    But 
the  hindrances  and  ol  that  ai  ise  in  the  papal 

court  were  so  great,  and   th  ,:ion  of  inti 

persons  so  powerful,  that  tins  pi  bared  the  fate 


223  COMMUNION    IN    ONE    KIND. 

of  its  predecessors,  and  was  almost  entirely  unproductive 
of  good.3 ' 

At  the  expiration  of  the  term  for  which  the  council 
was  suspended,  a  meeting-  of  the  consistory  was  held, 
and  the  propriety  of  summoning-  that  assembly  again 
was  debated.  The  majority  were  of  opinion  that  a  dor- 
mant evil  should  not  be  roused,  and  that  since  both 
princes  and  people  seemed  to  have  forgotten  the  coun- 
cil, the  best  policy  would  be  to  say  nothing  about  it. — 
To  this  the  Pope  agreed,  and  a  profound  silence  was 
observed  on  the  subject.32 

Julius  III.  died  March  23,  1555.  His  character  re- 
quires no  comment.  Proud,  craftj^,  fierce,  luxurious, 
dissolute  and  profane,  he  lived  without  honour  and  died 
unlamented. 3  3 

The  choice  of  the  conclave  fell  on  Marcellus  Cervi- 
nus,  the  cardinal  Santa  Croce,  one  of  the  former  legates 
at  Trent.  It  soon  appeared  that  his  views  differed 
greatly  from  those  of  his  predecessors,  for  he  signified 
his  intention  to  re-assemble  the  council  as  early  as  pos- 
sible, and  avowed  the  conviction  of  his  mind  that  the 
interests  of  the  church  would  be  best  promoted  by  a 
vigorous  and  extensive  reform,  in  prosecuting  which  he 
purposed  that  the  luxury  and  pomp  of  the  prelates 
should  be  effectually  retrenched.  In  furtherance  of  these 
designs  a  congregation  of  cardinals  was  appointed,  and 
the  well  known  sincerity  and  uprightness  of the  Pontiff 
induced  the  belief  that  his  would  be  a  pure  and  energetic 
administration.  But  these  expectations  were  disap- 
pointed by  the  early  and  sudden  death  of  the  Pope. — 
The  excessive  fatigue  attendant  on  the  burdensome 
ceremonies  of  Easter  week  was  more  than  his  feeble 
frame  could  bear.  An  attack  of  apoplexy  was  the  result, 
and  Marcellus  died  April  30,  having  enjoyed  the  pon- 
tificate but  twenty-one  days.34 

31  Pallav.  1.  xiii.  c.  10.     Sarpi,  1.  v.  s.  1. 

32  Sarpi,  ut  sup.  s.  1 1. 

33  Pallav.  ut  sup.  The  cardinal  is  sadly  perplexed  with  Julius's 
character,  and  labours  hard  to  modify  the  censure  he  feels  compelled 
to  pass  upon  him  :  his  concluding  words  are,  "  for  his  greater  faults 
had  the  appearance  of  virtues,  although,  perhaps,  the  real  character 
of  vices."  See  also  Thuan.  Hist.  1.  xv.  s.  7.  Wolf.  Lect.  Menu 
ii.  p.  638. 

34  Pallav.  1.  xiii.  c.  11.     Sarpi,  1.  v.  s.  14. 


COMST0NION    I-.    ONE    BIND 

i     rdinal  Oaraffa  was  chosi  n  to  succe<  '1    M  m  ellue, 
and  assume  1  the  name  of  Paul  1 V.    Thi  i  elecl 
viewed  by  many  with  great  alarm.  Carnffa  hadalw; 
affected  sevi  nd  was  equally  noted  for  the 

austerity  of  his  manni  I    his  ferocious  disposition. 

He  had  founded  the  order  of  the  Theatjne  monks,  and 
supposed  to  be  the  sworn  enemy  of  all  indulgence 
and  display  :  hence  the  i  r<  atures  of  the  court  expected 
nothing-  less  than  a  ing  reformation.  But  no  soon- 

er had  he  ascended  the  pontifical  chair  than  lie  laid 
aside  his  austerity  and  self-denial.  When  he  was  asked 
how  he  wished  to  be  served,  he  replied,  "splendidly, 
as  becomes  a  great  prince."  1 1 1  —  installation  was  un- 
usually magnificent,  and  at  all  public  solemnities  he 
se  toappear  with  more  than  ordinary  pomp.35 

By  •  'assau,  confirmed   I  ree  of 

the  diet  of  Augsburg,38  the  Protestants  of  Germany 
were  not  only  secured  from  molestation,   but   also  ac- 
quired  the  complete  recognition  and  establishment  of 
i  religious  freedom.     The  struggles  of  the  preceding 
twenty-live  years  had  issued  in  the  erection  of  this  bul- 
wark of  their  li  which,  though  it  was  not  rai 
without  great  sacrifices,  and  the  loss  of  much  precious 
blood,  was  worth  all  that  it  cost,  and  happily  proved  6rm 
secure.     It  must  be  confessed,  indeed,  that  the  edict 
far  from  being  perfect,  since  it  included  in  its  pro- 
iii3  tho  e  Protest    nts  only  who  followed  the  con fes- 
.  of  Augsburg,  an  i  it  may  be  doubted  whether  cither 
party  acted  from  a  of  the  rights  of  con- 
science.     But  a  great   point  is  gained    when  opposing 
sects  agree  to  lei  each  ether  alone,  whatever  i  the 
motives  by  which   they  are  influenced.     Almost  three 
centuries  have  passed  ;             nee  this  cell           'decree 
was  published,  and  still  there  are  those  to  be  found  who 
claim  the  privilege   of  dictation  to    their  brethren,  and 
denv  to              the  liberty  which  they  demand  for  them- 
selves.  It  will  be  a  happy  time  for  the  Christian  church 
when  the  apostolic    law  shall  be   universally  obeyed — 
"Let  every  man  be  fully  persuaded  in  his  own  mind." 

The  pontiff  was  excessively  irritated  at  the  result  of 

■  Sarpi,  ulsup.  a.  15.  -     \    D    L56B— 1555 

20 


230  COMMUNION    IN    ONE    KIND. 

the  diet  of  Augsburg  and  its  l(  pernicious"  decree,  as  he 
chose  to  call  it.37  He  expressed  his  dissatisfaction  in 
the  most  violent  manner,  and»even  threatened  the  em- 
peror with  excommunication,  unless  the  decree  were 
repealed*  When  the  imperial  ambassador  urged  the 
power-  of  the  Protestants,  his  master's  late  defeat,  and 
the  solemn  oaths  by  which  he  was  bound  to  fulfil  his 
engagements,  the  Pope  replied  that  he  would  release  him 
from  those  oaths,  and  command  him  not  to  keep  them  ! 
All  this  was  in  perfect  accordance  with  his  known  cha- 
racter. Few  Popes  have  had  such  high  conceptions  of 
the  dignity  of  their  office  as  Paul  IV.  He  advanced 
the  most  extravagant  pretensions,  and  supported  them 
with  a  violence  and  haughtiness  of  demeanour  that 
have  been  seldom  equalled.  He  claimed  absolute  domi- 
nation over  all  orders  of  men,  civil  and  ecclesiastical, 
and  the  right  to  dispose  of  kingdoms.  No  prince,  he 
said,  should  be  his  companion  ;  he  would  be  above  them 
all,  and  (stamping  on  the  floor,  and  thus  suiting  the  ac- 
tion to  the  word,)  he  would  have  them  all  under  his 
feet. 3  8 

Paul  IV.  professed  great  concern  for  reform,  and 
within  a  few  months  after  his  election  had  established 
a  numerous  congregation,  consisting  of  twenty-four  car- 
dinals, forty-five  bishops,  and  other  learned  men,  amount- 
ing in  the  whole  to  a  hundred  and  fifty  persons.  He 
charged  them  to  inquire  into  the  abuses  connected  with 
simony,  and  sent  notifications  of  his  proceedings  to  all 
the  sovereigns  of  Europe,  that  they  might  procure  the 
assistance  and  advice  of  the  universities  in  an  affair  of 
so  great  importance.  Not  indeed,  he  said,  that  he  him- 
self needed  instruction,  for  he  understood  all  the  com- 
mands of  Christ ;  but  in  a  matter  of  universal  concern, 
he  was  desirous  that  it  should  be  seen  that  he  did  not 
take  every  thing  upon  himself.  To  this  he  added,  that 
when  he  had  reformed  his  own  court,  and  thus  prevent- 
ed the  application  of  the  proverb,  "Physician,  heal  thy- 
self," he  intended  to  show  that  simony  prevailed  also  in 
the  courts  of  princes,  which  he  would  take  care  should 
be  reformed  in  their  turn.  Several  meetings  of  the  con- 
gregation were  held,   and  various  opinions  expressed  : 

37  Le  Plat,  iv.  p.  569.  38  Sarpi,  lib.  v.  s.  17. 


COVftVNION    iv    ONB    kind.  :  11 

ie  thought  that  money  might  be  taken  for  tin-  use  of 
the  church,  provided  that  it  was  not  received  as  the  pi 
of  an  oilier,  hut  from  ther  motive;  otl  ■  ■  ! 

it  unlawful  under  any  pn  whatever.     ThePope 

took  the  severest  view  of  the  subject,  and  designed  to 
publish  a  bull  declaring  it  utterly  unlawful  to  ask  or  re- 
ceive a  price,  a  pri  or  a  voluntary  alms,  for  any 
.spiritual  favour.  But  so  many  difficulties  and  deli 
intervened,  that  his  resolution  was  never  carried  into 
effect.88 

Some  of  the  cardinals  having  ventured  to  sug| 
that  these  matters  should  lie  discussed  in  a  general  coun- 
cil,  he  (lew  in'o  a  viol-  lit  j  i  thai    he  neeil- 

ed  no  council,  for  he  was  above  them  all.  It  was  ob- 
served,  that  though  a  council  added  nothing  to  the  au- 
thority of  the  Pope,  it  was  useful  m  devising  the  means 
of  executing  lus  designs.  "Whereupon  lie  replied,  that 
if  there  must  he  a  council,  he  would  have  it  at  Rome, 
and  no  where  else;  ;md  that  he  would  suffer  none  hut 
bishops  to  attend  it:  He  had  always  objected  to  Trent, 
it  was  situated  m  the  midst  of  heretics  :  it  was  a 
foolish  thuiLT  to  send  some  threescore  bishops  and  forty 
divines  among  the  mountains,  and  tosuppose  that  they 
were  Letter  able  to  reform  the  world  than  the  viear  of 
Jesus  Christ,  aided  by  all  his  cardinals,  anil  pi 
and  divmes.  the  most  learned  in  Christendom,  who 
were  always    to  he  found  a'   Rome  in  umbers 

than  had  ever  assembled  at  Trent.  He  would  have  an- 
other council  in  thi  I.  '  ran,  and  be  enjoined  the  am- 
bassadors at  his  court  to  send  information  of  his  purpose 
to  their  respective  masters      How   far  he  v.- as  sincere 

y  be  justly  for  wl  avowed  this  in- 

tention in  public,  he  v  ed  in  intrigues  that  in- 

volved  almost  all  E  and  entirely  pr< 

the  possibility  of  the  proji  embly.40 

I  m  of  the  empire  by  Charles,  in  favour 

of  his  brother  Ferdinand,  afforded  another  opportunity' 
for  the-  display  of  the  insufferable  pride  and  haughty  pre- 
ions  of  the  pontifj       \  ag  of  the  electors  - 

nkfort,  i  d  the  instrument  of 

9  irpi,  ut  rap, 

40  Sarpi.  ul  su|i    B.  23.      P.ill.n.  1.  xiii.  C  17. 


232  COMMUNION    IN    ONE    KIND. 

Charles's  abdication  was  laid  before  them.  Ferdinand 
was  immediately  chosen  as  his  successor,  and  shortly 
after  solemnly  installed  into  office.  But  the  Pope  re- 
fused to  admit  the  validity  of  the  election,  and  never 
acknowledged  the  new  emperor.  He  pretended  that  the 
empire  ought  to  have  been  resigned  into  his  hands,  and 
that  the  appointment  of  a  successor  rested  with  him 
also;  besides  this,  three  of  the  electors  were  heretics,  and 
therefore  the  whole  proceeding  was  null  and  void."4 ' 

But  the  fierceness  of  his  anger  was  reserved  for  he- 
retical pravity.  The  establishment  of  the  inquisition  in 
Italy  was  chiefly  owing  to  his  zeal.  In  full  unison  with 
the  principles  of  that  infamous  tribunal,  he  issued  a  de- 
cree, (February,  1558,)  by  which  all  the  ancient  canons 
.  and  edicts  against  heresy,  of  whatever  age,  were  re- 
vived, with  the  censures  and  penalties  enacted  by  his 
predecessors ;  obsolete  and  forgotten  laws  were  renew- 
ed; and  all  prelates,  princes,  kings,  and  emperors  who 
should  fall  into  heresy,  were  declared  to  be  ipso  facto 
deprived  of  their  benefices,  dominions,  kingdoms,  or  em- 
pires, which  his  Holiness  bestowed  on.  the  first  good 
Catholic  who  was  strona;  enough  to  lay  his  hands  on 
them.42  Men  smiled  at  the  childish  ravings  of  the  old 
man;  but  he  seriously  meant  all  he  said,  and  those  who 
were  within  reach  of  his  power  felt  it  to  their  cost — 
During  his  government  the  inquisitors  found  ample  em- 
ployment;  the  dungeons  were  crowded  with  prisoners, 
and  the  dreadful  work  of  torture  and  death  was  plied 
with  unremitting  diligence.  "  The  inquisition  spread 
alarm  every  where,  and  created  the  very  evils  which  it 
sought  to  allay.  Princes  and  princesses,  priests,  friars, 
and  bishops,  entire  academics,  the  sacred  college,  and 
even  the  holy  office  itself,  fell  under  the  suspicion  of 
heretical  pravity.  The  conclave  was  subjected  to  an 
expurgatory  process.  Cardinals  Morone  and  Pole,  with 
Foscarari,  bishop  of  Modena,  Aloysio  Priuli,  and  other 
persons  of  eminence,  were  prosecuted  as  heretics.  It  was 
at  last  found  necessary  to  introduce  laymen  into  the  in- 
quisition, 'because,'  to  use  the  words  of  a  contemporary 

Pallav.  1.  xiv.  c.  6.     Sarpi.  s.  37. 
n  Sarpi,  s.  33.     Rayuakl,  ad  An.  1558.  s.  14. 


COMMUNION    IS    ONJ?    KI\|. 

•not  only  many  bi  '  and  vicars,  and  frit 

1 .1 1 1  also  many  of  the  inqu  were  1   Ull. 

ed  with  Such  was  the  frenzied  zeal  of  this  in- 

fallible dotard,  that,  if  his  life  had  been  spared  a  little 

■  ion  of  the  effe<  ts  of  supersti- 
tion would  havcbeenn  'and one  capricious  curse 
enveloped  all.'  "*' 

I  ce  of  Cambray  (April    1559.)  n  one- 

ral  tranquillity  to  Eui  By  one  of  its  articles,  the 

contracting  parties  (the   kings  of  France  and  Spain) 
bound  then  to  use  their  utmost  endeavours  to  pro- 

cure thi  option  of  the  council.     The  execution  of 

their  design  would  probably  have  involved   them  in  a 
quarrel  with  tl  it    is   not  likely   that   he 

Id  hav<   met  their  wishes,  either  as  to  the  place 

edure.     But  his  death 
moved  every  difficulty  out  of  the  way. 

v  his  upwards  of  eighty) 

and  in  tl  of  his  health,  which  hail  been 

long-  declining,  Paul  was  ill  prepared  to  struggle  with 

ippointment  and  mortification.     Several  events  oc- 
curred about    this  time   that  deeply  affected    hi.;   mind, 

I   him    with    anxiety  and   alarm,    and    ultima' 
brought  him  to  the  -2  rave. 

A.I   bi    .•    ':■  popular  di  daily  increas- 

I  I    by    the     late 

ith  which    •  lie  had 

been  burdene  1  in  order  to  carry  it  er  with  the 

violent  and  Banguinary proceedings  of  the  pontiff,    had 
Dated  from  him  the  affect  i         >f  his  Bub- 
ts,  so  that  lie  had  become  I  ct  of  universal  de- 

ad only  tl  osed  sanctity  of  his  office 

■  1  open  rebellioi 
Abroad  no  cheering  p 

intism  was  al 
where  triumphant,  and  bade  d<  i  which 

i  itself 
was  not  free  from  the  infe<  lion,  and  even  the  household 
of  the  late  empen  taint  of 

heresy.    lnFrance,th<  I    ilvinan  and 

43  m  (  r     _  ii-i,,r\  of  the  Reformation  m  Italv,  p  2 
**  Pallav.l.  siv.c.  9. 

20' 


234  COMMUNION    IN    ONE    KIND. 

their  excellent  coadjutors,  had  produced  a  very  consider'-' 
able  impression.  The  reformed  opinions  were  adopted 
by  the  king-  and  queen  of  Navarre,  many  members  of 
the  legislature,  and  great  numbers  of  the  people.  Paul 
had  hoped  that  the  king's  avowed  zeal  for  popery  would 
have  sufficed  to  check  the  growing  evil,  and  indeed  he 
had  already  commenced  a  course  of  energetic  measures, 
and  signified  his  intention  to"  proceed  with  unrelenting 
severity}  but  his  death  disappointed  these  expectations. 
His  son  and  successor,  Francis  II.  was  but  sixteen  years 
of  age,  and  it  could  not  be  supposed  that  during  his  mi- 
nority he  would  be  able  to  cany  into  effect  his  father's 
plans.  But  no  where  was  the  defection  from  the  Ro- 
man Catholic  church  so  marked  and  extensive  as  in 
Flanders.  Fifty  thousand  persons  had  been  put  to  death 
for  their  attachment  to  the  Protestant  faith,  and  still 
that  faith  prevailed.  Added  to  this,  England  was  again 
separated  from  the  holy  see  by  the  accession  of  Eliza- 
beth, and  Germany  was  farther  removed  than  ever  from 
re-union  At  a  diet  held  at  Augsburg  in  the  early  part 
of  the  year,  Ferdinand  had  made  a  last  effort  to  restore 
the  Protestants  to  the  bosom  of  the  church,  by  again 
urging  them  to  yield  submission  to  a  general  council, 
should  one  be  convened.  But  they  steadfastly  refused 
to  obey  the  decrees  of  such  an  assembly,  unless  on  the  con- 
ditions which  had  been  repeatedly  proposed  in  former 
years,  and  as  often  rejected  by  the  Roman  pontiffs.  The 
emperor  knew  that  it  would  be  useless  to  refer  such  pro- 
positions to  the  Pope;  he  therefore  confirmed  the  peace 
of  Passau  and  the  proceedings  of  all  subsequent  diets, 
and  thus  finally  settled  this  long-agitated  contro- 
versy. 4  5 

Such  was  the  state  of  affairs  in  1559.  It  was  con- 
templated by  Paul  with  much  apprehension  and  con- 
cern. He  saw  enemies  on  every  side — he  had  no  friends. 
Worn  out  with  grief  and  vexation,  he  found  death  fast 
approaching,  and  summoned  the  cardinals  to  his  bed- 
side. But  it  was  not  to  give  utterance  to  pious  emo- 
tions, nor  to  discourse  on  the  solemn  truths  and  realities 
of  religion.  His  last  breath  was  spent  in  commending 
to  their  attention  the  office  of  the  holy  inquisition,  as 

^5-^Jav.  ut  sup.     Sarpi,  1.  v.  s.  40. 


ION    IN'    ONI    KIND. 

their  b'  I  tiling  1  1 

died,  Aug    18,    1559.     >  was  his  death  an- 

.  the  po]  tumultuous  fury, 

son  of  the  inquisition,   i  I  all 

. 
.  n  the  P 

!  right  han 
after  bavin  v  with 

y  mark  -.-  it  into  ' 

carried  the.  ion  so  far,  that  the  very  name  of 

i  ribed,  a:  ofenrtl  i 

who  were  acci  to 

l 

The 
I  the  storm, 
to  let  it  spend  its  fury.     They 

lal  time  for  irpose,  and 

into  conclave  to  elect  a  new  Po]  ■.■"5 
I  ;es  of  op  rties  protracted  the  elec- 

tion till  Chris:.  o  cardinal  de  Medici  was 

chosen,  and  assum  name  of  Pius  IV.  bly 

to  resolutions  which  had  been  passed  by  the  c 
before  proc.  election,  he   immi 

clared  his  intention  to  ackim  I    rdinand  as  em- 

peror o.  1  to  convene  a  general  council  as 

4 '      1 1 
reform,  and  •! i r«  etc-. I  the  cardinals  to  inquire  into  all 
alleged  abuses,  and  point  out  suitable  ;  But 

.  and  van  is!.. 

Lik  in  the  papal  chair,.  Pius  IV. 

rished  mortal  hatr.  ist  all  dissidents  from  the 

R  imish  faith,   ami  i  means  scrupulous  in  the 

,<r  or  ex'  Mn<r  measures.      Like 

them  al  I  a  council,   unless  co:. 

I  by  hi  ml  con  I  f»f  all 

i  '  ig  to  divert  the  minds 

of  men  from  that  hated  su  lighting  up  the  flame 

of  gent  i  •!   .s .  .  :  a  cru- 

sad<  I  :id  nursery 

<c  Pallav.  nt  -n[i      Sarpi,  ut  rai        i 
«Le  Plat,  iv.  p.    , 


236  COMMUNION    IN    ONE    KIND. 

of  the  reformed  faith.4  8  When  this  proposition  was 
rejected,  he  began  to  consult  in  earnest  with  the  cardi- 
nals respecting  the  convocation  of  a  council,  or  rather 
the  resumption  of  that  which  had  already  met  twice  at 
Trent.  But  he  was  resolved  not  to  suffer  the  former 
decrees  of  that  assembly  to  be  re-examined,  or  called 
into  question  ;  in  order  to  which,  it  was  decided  that  it 
should  be  considered  as  a  "  continuation"  of  the  pro- 
ceedings at  Trent  and  that  those  subjects  only  should  be 
discussed  which  were  then  left  unsettled.  The  Pope's 
intention  was  communicated  to  the  foreign  ambassadors 
at  an  extraordinary  meeting  called  for  the  purpose,  at 
which  his  Holiness  addressed  them  at  great  length,  and 
concluded  by  expressing  his  conviction  that  no  benefit 
would  result  from  the  council,  unless  the  Catholic  prin- 
ces would  form  a  general  league  to  execute  its  decrees 
by  force  of  arms. 4  9 

The  sovereigns  most  interested   were  the  kings  of 
Spain  and  France,  and  the  emperor  of  Germany.    When 
the  intelligence  reached  them,  they  severally  communi- 
cated to  the  Pope  their  opinions  and  wishes.     The  king 
of  Spain  readily  acquiesced  in  the  views  of  his  Holiness. 
The  king  of  France  received  the  intimation  with  much 
pleasure,  but  strongly  objected  to  Trent,  and  suggested 
Constance,  Treves,   Spire,   Worms,  or    Haguenau,   as 
much  more   convenient,   both  for  his  subjects  and  the 
Germans ;  neither  would  he  consent  that  it  should  be 
considered  as  a  continuation  of  the  former  meeting,  but 
required  that  it  should  be  entirely  a  new  council :  on  no 
other  terms  could  he  anticipate  the  submission  of  the 
Protestants  in  his  kingdom.     A  long  memorial  was  sent 
by  the  emperor,  in  which,  besides  alleging  the  same  ob- 
jections as  had  been  advanced  by  the  king  of  France, 
he  stated  that  he  could  not  answer  for  the   German 
princes  and  states,  whose  views  and  intentions  could 
only  be  known  by  summoning  a  diet ;  and  that  even 
with  regard  to  his  hereditary  dominions,  he  had  no  hope 
of  procuring  subjection  to  the  council,  unless  the  use  of 
the  cup  and  the  marriage  of  the  priests  were  conceded, 
and  a  thorough  reform  accomplished.50 

48  Sarpi,  ut  sup.  s.  53,  54.     Thuan.  Hist.  1.  xxvi.  s.  16. 

49  Sarpi,  ut  sup.  s.  55.     Pallav.  1.  xiv.  c.  14. 

50  Pallav.  1.  xiv.  c.  13.  Sarpi,  1.  v.  s.  56.  Le  Plat,  iv.  p.  626—637. 


COMMUNION    IN    ONE    KIND. 

Intelligence  received  from  France  quickened  the  tardy 
steps  of  the  pontiff!     He  was  I  that  the  si  t<   of 

religion  in  that  country  r  i  j  rompt  and  decisive 

sun ■>.  and  that  ii  would  be  impossible  to  prevent 
the  meeting  of  a  national  !.  unless  the  projected 

assembly  of  the  prelates  of  Christendom  shortly  took 
place.  Having-  succeeded  in  removing  the  objections 
that  had  been  ipst  1  red  to  make 

immediate  air.  i  nts  for  the  opening  of  the  council. 

On  the  24th  i  nher,    1560.  he  went  in  solemn 

procession  attended  by  the  cardinals  and  all  his  court 
from  St.  Peter's  to  the  church  of  Minerva,  and  cele- 
brated the  mass  of  I  foly  Ghost  s  of 
the  undertaking.  Five  days  after,  the  bull  of  convoca- 
tion was  issued.  That  document  had  been  compo  d 
with  great  care,  in  order  to  avoid  expressions  that  mig  ht 
be  offensive  to  any  of  the  sovereigns  and  states  whom  it 
aed;  but  it  was  suffici*  •  ear  that  though  the 
word  "continuation"  was  not  used,  the  Pope  meant  it 
to  be  understood,  and  thus,  in  the  v<  ry  ons<  t,  all  inten- 
tion of  conciliating  the  Protestants  was  publicly  dis- 
avowed, in  opposition  to  the  known  v. -ishes  of  the  empe- 
ror and  the  king  of  France.51  The  Latter  died  before 
the  bull  could  reach  him,  and  was  succee  1  by  his  bro- 
1  1  \  >id.  When  it 
was  perceived    that  the  repeated  demands  for  a  new 

acil  had  not  been  complied  with,  but  that,  on  the 
contrary,  the  former  decisions  at  Trent  were  evidently 
sanctioned  and  confirmed,  negotiations  with  the  Pope 
and  the  emperor  wereimmi  r  commenced,  in  order 

to  the  removal  of  this  difficulty,  which,  as  far  as  the 
Protestants  were  concern*  known  to  be  it 

able.     On  the  other  ha  re  was  sufficient  ambiguity 

in  tiie  language  of  the  bull  to  awaken  the  suspicions  of 

long  of  Spain.     Ii  that  the  continuation  of  the 

c  i    :.'::! 

SiPaQaT.nl  ;?.  8  rpi.  Lvi.  e.  4.     At  tiii-  very  time, 

w  hen  the  final  di  on  se\  eraJ  ari  i 

of  r.u'.li  were  yet  to  be  prom  lofallprefc 

tere  !  inl  ■  to  a<  reed  in  which  all 

the  peculiarities  of  popery  we  oed,  expressed  even  moro 

strondv  tli  hi  in  iii  oed  c  infesaion  wiiicli  beiirs  liis  name. 

Le  Plat,  iv.p,  647. 


238  COMMUNION    IN    ONE    KIND. 

was  some  concealed  intrigue  to  prevent  it :  in  conse- 
quence, he  declined  doing  any  thing  till  his  doubts  were 
removed.  Ultimately,  all  parties  were  satisfied  or  si- 
lenced ;  but  the  pontiff  as  usual,  gained  his  end,  and 
made  no  concessions.52 

The  Pope  spared  neither  pains  nor  expense  in  an- 
nouncing the  convocation  of  the  council,  and  inviting 
the  several  states  of  Europe  to  assist  at  its  deliberations. 
He  determined,  if  possible,  to  have  an  assembly  on  a 
scale  suited  to  the  grandeur  of  the  Roman  see,  and  he 
was  equally  resolved  to  procure  an  obsequious  subjection 
to  his  own  will,  and  to  make  use  of  the  council  as  the 
instrument  of  accomplishing  his  purposes  and  forward- 
ing the  plans  of  his  ambition.  In  accordance  with 
these  views,  he  exerted  himself  to  the  utmost  to  obtain 
the  countenance  of  the  ruling  powers  of  Christendom, 
and  secure  a  numerous  attendance  of  prelates  and  di- 
vines well  affected  to  the  interests  of  the  papacy.  In 
ddition  to  his  communications  with  the  sovereigns  be- 
fore mentioned,  whose  co-operation  was  first  and  chiefly 
desirable,  he  wrote  to  the  kings  of  Denmark,  Norway, 
Sweden  and  Poland,  to  all  the  German  states,  and 
even  to  the  Czar  of  Muscovy  and  the  emperor  of  Abys- 
sinia.53 He  sent  the  abbot  Martinenghi  to  the  queen 
of  England,  in  the  vain  hope  of  persuading  her  to  ac- 
knowledge the  council.  But  Elizabeth  would  not  per- 
mit the  papal  envoy  to  touch  the  shores  of  this  country, 
although  the  Spanish  ambassador  employed  all  his  in- 
fluence to  obtain  her  consent.  If  a  free  council  were 
convened,  her  majesty  said  that  she  would  send  thither 
fit  representatives  of  the  English  church:  as  for  the  ex- 
pected assembly  at  Trent,  she  well  knew  that  there 
would  be  no  freedom  in  its  proceedings  ;  and  she  did 
not  scruple  to  avow  her  fears,  that  the  real  object  of  the 
abbot's  mission  was  very  different  from  his  pretended 
one,  and  that  his  chief  purpose  was  to  excite  her  Roman 
Catholic  subjects  to  rebellion.  Experience  had  furnished 
just  grounds  for  this  suspicion.54 

52  Pallav.  I.  xv.  c.  2.    Sarpi,  1.  v.  s.  65,  66.    Le  Plat,  iv.  p.  668— 
674. 

53  Raynald.  ad  An.  1560.  s.  70—78  ;  An.  1561.  s.  1—6,  63,  64, 
he  Plat,  iv.  p.  617,  625.  666—668,  678. 

54  Pallav.  I.  xv.  c.  7.    Le  Plat.  iv.  p.  623. 


COMM  I   MION     IN     ONE     KIND 

Two  nuncios  were  appointed  to  visit  the  mimi 
princes  and  states  of  Germany — Zechaiiah  Delphino 
ami  James  Commendon.     Having  waite  I  on  th< 
ror   (January,    1561,)  they  proceeded    to    Naumb 
where  a  meeting  of  the  I  'rotestant  stairs  was  to  be  held. 
There  were  assembled  on  thai  occasion  the  ele<  tor  of 
Saxony,  the  elector  Palatine,  the  dukes  of  Naumburg 
ami  Wtttemburg,    the   marquis  of   Baden,  and  other 
prince.-  er  with  several  ambassadors.     The  nun- 

cios were  admitted  to  a  public  audience,  delivered  the 
Pope's  letters,  and  addressed  the  assembly,  strongly 
urging  the  reception  of  the  council.55  Threedays  after 
a  deputation  was  sent  to  them,  with  the  following  an- 
swer : — That  the  princes  of  German;.  red 
at  the  boldness  of  the  Pope  1 
them,  since  he  could  not  possibly  be  ignorant  of  their 

tration  fro:  hurch  of  Rome  thirty  years  before 

— a  separation  which  was  not  grounded  on  slight  rea- 
sons ;  that  the}-  should  not  obey  the  papal  r»  <  n  to 

nd  the  council,  not  acknowledging  the  authority  by 
which  it  was  convened  :  and  that  it  was  not  to  be  borne 
that  he  should  be  appointed  arbiter  of  the  controversies 
and  discord  then  existing,  who  was  himself  the  fountain 
and  origin  of  them  all,  and  tlnu  the  criminal  should 
usurp  the  judge's  office.  For  who  had  not  heard  of  the 
violent  and  wicked  dealings  of  the  Roui.u  pontiffs — 
their  atteo  nong  nations  for  their 

own   emolument — tb<  ir  cruel   tr<  .  as  op- 

posed the  errors  an  rstitions  of  popery — their  open 

istance  of  the  pure  truth  of  the  gospel — their  con- 
stant refusal  to  .-auction  any  effectual  reform — and  the 

which  they  sought  to  conceal  or 
justify  the  most  notorious  corruptions  and  crimes  '.  As 
for  I  '  hey  ackno  I  no  other  earthly  sove* 

reign  than  the  it,   and  1   that  to  him  be- 

;ed  the  power  and  right  of  convening  a  general  coun- 
cil :   to  his  ambassadors  they  would  state  ^ons  of 

55  The  Bnnctos  had  scarcely  led  the  meeting  a  quarter  of  an  bom 
when  the  Pope'a  letters  were  relumed  to  them.  The  princes  had 
not  observed  when  the  letters  h  -  nted,   that  the  pontiff  had 

addressed  them  as  his  "  beloved  sons ;"  they  owned  him  not 
their  spiritual  father,  and  therefore  could  not  receive  any  commu- 
nication from  him  wiili  such  a  superscripti<.ii 


240  COMMUNION    IN    ONE    KIND. 

their  conduct ;  but  with  the  Pope  they  were  determined 
to  have  no  communication  whatever.     To  this  address 
Cominendon   replied   with  much  warmth.     He  indig- 
nantly repelled  the  accusations  brought  against  the  holy 
sec,  expatiated  .on  the  pope's  deep  concern  for  the  peace 
and  purity  of  the  church,  asserted  his  absolute  supre- 
macy, and  inveighed  bitterly  against  the  reformers,  re- 
proaching them  for  their  want  of  unity,  and  the  almost 
innumerable  divisions  of  sentiment  found  among  their 
jarring  sects.     Scarcely  a  house,  he  said,  was  free  from 
religious   discord.     Husbands  and  wives,   parents  and 
children,  disputed  about  the  meaning  of  scripture  :  and 
even  women  and  boys  presumed   to  intermeddle  with 
sacred  things.     Far  wiser  and  better  would  it  have  been 
had  they  followed  the  example  of  the  apostle  Paul,  who 
submitted  his  opinions  to  the  judgment  of  the  apostolic 
council,  lest,  as  he  himself  affirmed,  he  should  run,  or 
had  run  in  vain.     But  since  they  refused  to  accept  the 
invitation  now  given  them,  the  holy  father,  having  dis- 
charged towards  them  the  duties  of  his  paternal  relation, 
and  done  all  in  his  power  to  restore  his  wandering  and 
rebellious  sons,  could  only  say,  in  the  words  of  the  Sav- 
iour,   "  How  often  would  I  have  gathered  thy  children,'' 
&c.     This  harangue  .produced  no  effect  :   the  states  re- 
solved that  they  would  not  acknowledge  the  council, 
unless  the  former   decrees  were  re-examined,    and  the 
right  of   suffrage  granted  to  the  Protestant  divines ; 
conditions  which  they  had  good  reason  to  believe  would 
not  be  granted  at  Rome.5  6      The  wisdom  of  this  resolu- 
tion cannot  be  disputed. 

On  leaving  Naumburg,  the  nuncios  separated  ;  Com- 
inendon being  appointed  to  Upper,  Delphino  to  Lower 
Germany.  The  former  visited  the  elector  of  Branden- 
burg, the  dukes  of  Brunswick  and  Cleves,  the  archbishop 
of  Cologne,  and  many  other  princes  and  prelates;  his 
success  was  various,  some  receiving,  some  rejecting  the 
council.  Then  he  traversed  Belgium,  publishing  the 
council  every  where.  From  Saxony  he  would  have 
crossed  over  to  Denmark,  but  the  king  of  that  country, 
a  zealous  friend  of  the  reformation,  refused  admittance 

56  Pallav.  1.  xv.  c.  2,  3,  4.     Sarpi,  I.  v.  s,  64.     Le  Plat,  iv .  p.  679 

-687. 


COMVTTftlOR    IN    ONT.    kind 

to  any  agent  of  the  Pope.  Commcndon  spent  thi- 
ng to  the  flu  tics  of  lr  and  did 
noi  return  to  K     te  till  Mar<  h,  1562.      I  '<  Iph 
with  little  encourag                       r  Gen            I       free 
citi(     Sti     burg,  Nun           ;  Frankf  md 
others,  refused                         my  council  called  by  the 
Pope.     Even  Roman  Catholic  prelates  were  very  luke- 
warm and  indifferent.     They  promised  unqualified  obe- 
dience, it  is  true;   but  some  pleaded   their  age,  others 
their  bad  state  of  health,  and  few  would  engage  to  1* 
their  dioceses   to  attend  the  council.     About  the  same 
time  a  nuncio  was  sent  to  Switzerland,  where  nine  can- 
tons accepted  the  papal  bull ;  the  remaining  five  refu 
"Thus,"  observes  Pallavicini,   "there  was  much  seed 
sown,  but  a  small  harvest :  nevertheless,"  he  adds,  "this 
was  not  the  fault  of  the  sower,  but  of  the  soil. 

While  the  nuncios  were  thus  engaged,  the  Pope's  at-' 
tention  was  fully  occupied  in  making  the  necessary  pre- 
parations for  the  opening  of  the  council.  His  first  care 
was  to  select  suitable  legates.  Hercules  Gonzaga,  car- 
dinal of  Mantua.  Stanislaus  Osius,  bishop  of  Varmia, 
and  cardinals  Seripand  and  Simonetta  were  appointed 
to  that  office. s  8  Full  power  was  given  them  to  preside, 
direct,  and  manage,  in  the  name  and  on  the  behalf  of 
the  pontiff;  and  authority  also  to  grant  indulgences  to 
all  who  should  attend  their  entry  into  Trent,  and  offer 
prayers  for  the  success  of  the  council.  •'  tssarelli  was 
re-appointed  secretary.3  9 

The  leg  I  mzaga  and  S  1  entered  Trent 

April,  16,  L56I,butth  d  only  nine  prelates  there. 

It  would  have  been  manifestly  ridiculous  to  open  the 
council  with  so  small  a  number,  and  several  circum- 
stances combined  to  delay  th  it  event  till  nearly  twelve 
months  beyond  the  time  first  freed.60       Towards  the 

51  Lib.  xv.  c.  9. 

BE  James  Dupuy,  cardinal  ofNiee,  was  abo  appointed,  but  he  was 

prevented  by  illness,  fn>m  undertaking  the  ofl 
I  i."  ii)  top.  •■.   11.      L<"  1*1  it .  iv    I 

60  The  kins  of  Spam  Jul  not  accept  the  Imll  till  June.     Tho 
French  prelates  were  preTi  l     Dcebytheaal 

progress  of  th»-  RefbrmatioTJ  requiring  persona!  and  unremitting 
attention  to  their  i:  that  country  perplexed  the 

Pope  not  a  little.     II     ■     tetotln  aghimti 

terminat.--  the  beret*  -  , "  but  the  government 


242  COMMUNION    IN    ONE    KIND. 

latter  end  of  the  year  the  Pope  made  final  arrangements 
for  the  commencement  of  proceedings.  Determined  to 
prevent  if  possible,  any  ill  consequences  to  the  Roman 
see,  he  furnished  the  legates  with  a  bull,  giving  them 
power  to  transfer  the  council  to  any  other  place,  should 
circumstances  render  such  a  measure  desirable.  He 
procured  resolutions  to  be  passed  in  the  consistory,  re- 
stricting the  election  of  the  Pope  to  the  cardinals,  in 
the  event  of  a  vacancy  occurring  while  the  council  was 
sitting.  Voting  by  proxy  was  prohibited.  Another 
legate  was  appointed,  cardinal  Altemps,  the  Pope's 
nephew  ;  and  a  congregation  of  cardinals  was  establish- 
ed, as  on  former  occasions,  to  superintend  and  manage 
the  affairs  of  the  council.  Prayer  and  fasting  were 
again  decreed,  and  ample  indulgences  promised  to  those 
who  should  observe  the  decree  :  the  Pope  himself  went 
in  procession,  bareheaded  and  on  foot,  attended  by  his 
court,  to  celebrate  high  mass  for  the  success  of  the  un- 
dertaking. And  having  been  informed  that  some  of  the 
prelates  who  had  already  arrived  were  disaffected,  that 
is,  inclined  to  oppose  his  arbitrary  measures, 6 '  he  col- 
lected together  a  number  of  Italian  bishops,  appointed 
them  salaries  of  twenty-five  crowns  a  month,  and  up- 
wards, and  sent  them  immediatelyto  Trent,  to  support 
and  defend  his  interests  by  their  votes.63 

Simonetta  entered  Trent,  December  8,  and  found 
ninety-two  prelates  assembled  there.63  He  was  the 
bearer  of  a  letter  from  the  Pope,  directing  the  legates 

resolved  to  adopt  milder  measures,  severity  having  been  already 
tried  in  vain.  A  long  and  fruitless  conference  between  the  Roman 
Catholics  and  Protestants  took  place,  at  a  meeting  held  at  Poissy, 
(August  and  September,  156J.)  At  the  same  meeting  some  reform- 
ing enactments  were  passed :  bishops  were  enjoined  to  reside  in  their 
dioceses,  and  to  preach  ;  priests  were  required  to  explain  the  gospel 
to  the  people,  and  to  repeat  the  Lord's  Prayer,  the  Creed,  Ave  Maria, 
and  the  Decalogue,  in  the  vulgar  tongue  ;  strict  discipline  was  al- 
so enforced.  The  French  ambassador  at  Rome  received  instruct 
tions  to  apply  to  the  Pope  for  the  use  of  the  cup  to  the  laity,  and 
permission  of  marriage  to  the  priests;  whereat  his  Holiness  was 
highly  indignant.  A  history  of  the  reformation  in  Franee  is  still  a 
disideratum.  Le  Plat,  iv.  p.  713—717,  733.  Du  Pin,  Cent.  xvk 
book  3.  c.  13.    Pallav.  1.  xv.  c.  14. 

61  "  Infectez  de  mauvaise  humeur  " 

62  Le  Plat,  iv.  p.  721—724,  739—751,  753-755. 

63  Osius  had  been  there  since  August  20. 


.   oMMlNION     |M    ONi:     KIND.  i\ 


• 


to  prepare  for  the  opening  of  the  council  as  booo 
possible.      The   18th  of  January.    1562,   was  the  'lay 
appointed.     In  the  interval  an  admonition  to  the  pre- 
lates was  written  and  circulated  by  the  legates,  earn* 
recommending  a  pious  an<l  discreet  deportment,  silent 

rence  in  the  exercise  of  public  worship,  and  absti- 
nence aiul  sobriety  in  their  manner  of  living.'1 

On  Sunday,  January  18,  the  first  session  under  Pope 
Pius  IV.,  or  seventeenth  from  the  commencement,  was 
held.  After  mass  and  a  sermon,'  the  bull  of  convocation 
was  read.  Four  other  bulls  or  briefs  were  also  pro- 
duced: the  first  contained  the  Pope's  instructions  to  the 

tes;   in  the  second  and  third  lie  gave  them  authority 
to  gram  licenses  to  the  tea  and  divines  to  rend  he- 

retical books,  and  to  receive  privately  into  communion 
with  the  Romish  church  any  persons  who  might  abjure 
their  hei  by  the  fourth  he  regulated  the  order  of 

precedence  among  the  fathers,  some  childish  disputes 
having  already  arisen  among  them  on  that  account. 
The  drcree  was  then  read  by  the  secretary,  setting  forth 
that  the  council  was  then  assembled  to  discuss  suck 
measures  as  the  legates   i,  tidents  should  propose, 

and  which  might  be  adapted  to  alleviate  the  calamities 
of  the  times,  settle  religious  controversies,  restrain  de- 
ceitful tongues,  correct  depraved  manners,  and  promote 
the  irue  peace  of  the  church.  On  the  suffrages  beimr 
collected,  the  archbishop  of  Granada  and  three  other 
S  -nish  prelates  recorded  their  dissent  from  the  clause 
in  which  the  locates  had  artfully  secured  to  themselves 
the  sole  right  of  proposing  the  subjects  of  debate,  and 
thus  made  themselves  absolute  masters  of  the  assembly. 
Th(  and  very  justly,  that  the  expression  in  ques- 

tion was  unusual,  unnecessary,  and  ill  suited  to  the 
times;  that  a  disgraceful  restriction  was  thereby  laid  on 
the  council,  and  that  the  papal  bull  by  which  the  de- 
cree ought' to  have  been  framed,  contained  nothing  to 
justify  it.  But  they  constituted  a  very  small  minority, 
for  there  were  present  one  hundred  and  six  I 
chieflj   I'  four  abbots,  and  four  generate  of  ord< 

the  tin  la  and  the  legates.85 

1  :    I'allav.  I.  XV    r.    is 

,'    Ci  Pallar.  I.  xv.  c.  l&     Sirpi,  I.  vi.  g.  3.     Soripnnd  augurrd  (V 


244  COMMUNION    IN    ONE    KIND. 

A  new  subject  was  introduced  to  the  fathers  after  the 
session.  It  was  the  question  of  prohibited  books.  Va- 
rious efforts  had  been  made  at  different  times  to  prevent 
the  circulation  of  the  works  of  presumed  heretics,  it 
being  sometimes  much  easier  to  punish  an  author  and 
suppress  his  book,  than  to  answer  his  arguments.  Se- 
veral of  the  emperors  had  prohibited  the  publications  of 
the  heterodox  of  their  times,  and  inflicted  penalties  on 
those  who  purchased,  possessed,  or  read  them ;  but  no 
systematic  or  general  measure  was  adopted  till  the  rise 
of  the  reformation.  The  revival  of  literature,  and  the 
invention  of  the  art  of  printing,  effected  a  wonderful 
change  in  society ;  books  multiplied  with  unexampled 
rapidity,  and  were  eagerly  read.  The  appetite  for  men- 
tal food  being  once  excited,  the  necessity  of  a  constant 
supply  became  obvious;  nor  was  it  difficult  to  make 
adequate  provision.  A  powerful  stimulus  was  operating 
on  the  human  mind,  and  with  a  force  so  great,  that  no 
subject,  sacred  or  secular,  was  left  untouched,  and  in  a 
short  time  there  were  as  many  writers  as  formerly  there 
had  been  readers.66  This  altered  state  of  things  was 
viewed  by  the  Roman  pontiffs  with  deep  and  melancholy 
interest.  They  saw  that  a  mighty  engine  of  attack  was 
brought  to  bear  on  the  system  of  iniquity,  and  that  it 
would  work  with  tremendous  effect.  Every  thing  con- 
nected with  themselves  and  their  proceedings  would  be 
openly  exposed  and  freely  canvassed.  The  darkness 
and  secrecy  in  which  their  nefarious  deeds  had  been 
perpetrated  would  conceal  them  no  longer.     The  tide  of 

vourably  for  the  council,  because  January  18,  the  day  of  the  session, 
was  the  festival  of  St.  Peter's  chair,  and  also  St.  Prisca's  day. 
P:hs  IV.  was  cardinal  of  St.  Prisca  when  he  was  elevated  to  the 
popedom.  These  coincidences  led  Seripaud  to  infer  that  Peter's  suc- 
cessor would  derive  much  advantage  from  the  council — "ut  prises 
redeat  fides,  et  prisca  religio."  "  wlien  the  ancient  faith  and  the  an- 
cient religion  should  be  established."  His  holiness  was  as  much 
pleased  with  the  good  omen  as  the  legate.  Le  Plat,  v.  p.  17.' 

60  Speaking  of  printing,  John  Fox  says — "  Hereby  tongues  are 
known,  knowledge  groweth,  judgment  increaseth,  books  are  dis- 
persed, the  scripture  is  seen,  the  doctors  be  read,  stories  be  opened, 
times  compared,  truth  discerned,  falsehood  detected,  and  with  finger 
pointed,  and  all  through  the  benefit  of  printing.  Wherefore  I  sup- 
pose, that  either  the  Pope  must  abolish  printing,  or  he  must  seek  a 
new  world  to  reign  over;  for  else,  as  this  world  standeth,  printing 
doubtless  will  abolish  him."  Acts  aad  Monuments,  vol.  i.  803.  Ed. 
1684. 


COMMUNION    IN    ONE    MVD. 

knowledge  was  setting  in  with  irresistible  force  :  no  hu- 

n  power  could  stop  it.     What  was  to  be  dom      I 
method  onl,  1  feasible      If  the  press  could  oot  be 

.1.  it  might  possibly  be  controlled.  This  policy 
was  adopted  by  the  fifth  council  of  Lateran,  (A.  I ».  1515) 
which  ordained  that  no  books  should  be  printed  without 
bt  ins;  examined  and  approved  by  the  master  of  the  sa- 
I  palace  at  Rome,  the  inquisitor,  or  the  bishop  of  the 
diocese  in  which  the  printer  lived.  Disobedience  i  \ 
posed  the  offender  to  excommunication.  But  this  had 
no  effect  on  Protestant  presses  It  was  requisite  thai 
something  should  be  done  to  prevent  Roman  Catholics 
from  reading  publications  issued  by  their  opponents,  and 
this  object  could  not  be  accomplished  but  by  printing 
indexes  or  catalogues  of  such  works.  The  most  com- 
plete that  had  yet  appeared  was  sent  forth  by  Paul  IV. 
in  1559.  A  decree  accompanied  it  to  the  following 
effect:  that  if  any  one  should  dare  to  buy,  sell,  print  or 
cause  to  be  bought,  sold,  or  printed,  anj-  of  the  works 
therein  mentioned — or  should  borrow,  give,  receive,  or 
possess  them,  he  should  incur  the  awful  penalty  of  ex- 
communication. Then  followed  a  list  of  sixty -one  pro- 
hibited printers,  whose  presses  were  interdicted,  with 
equal  seventy.87  Still  the  evil  was  not  exterminated, 
and  new  works  being  published  from  time  to  time,  no 
index  could  be  long  complete,  but  must  require  frequent 
revision  and  enlarg 

S     era!  meetings  held  before  the  fathers  came 

to  a  decision.  Although  there  was  no  division  on  the 
main  question,  they  differed  with  regard  to  the  means  of 
effecting  the  object.  Some  thought  that  the  late  pon- 
tiffs index  was  both  faulty  and  defective,  and  that  it 
led  a  careful  revisal  The  archbishop  of  Granada 
immended  that  the  work  should  be  entrusted  to 
unr  ogna,    I'         S  ica,   and  Coim- 

bra      I  ■  to  call  in  the  assistance  of  those 

wh  )  had  ;  :  Paul  the  F    irth'a  Index,  and  sug- 

gested that  it  would  be  uni  ry  to  read  the  works  of 

acknow  Inch  might  be  forthwith  con- 

.   only  books  of  doubtful  y  required  ex- 

M  \    mini  of  the  Indexes,   both  prohibitory  and 

e.xpurgatory,  of  the  Church  of  Rome/1  p  31 

21" 


24G  COMMUNION    IN    ONE    KIND. 

animation.  The  general  of  the  Eremites  recommended 
a  scrupulous  care  in  distinguishing  the  good  from  the 
evil,  since  it  would  be  discovered  that  many  volumes 
containing  here  and  there  a  hurtful  sentence,  were  other- 
wise well  adapted  for  instruction  ;  a  suitable  expurgation 
would  restore  them  to  the  public,  fitted  for  use.  In  the 
issue,  however,  all  acquiesced  in  the  opinion  of  the 
patriarch  of  Jerusalem,  namely,  that  the  proposed  mea- 
sure, though  difficult  of  execution,  would  be  fraught 
with  advantage  to  the  church,  and  that  the  best  plan 
would  be  to  place  the  whole  business  in  the  hands  of  a 
committee,  to  be  appointed  by  the  legates. 6  3 

The  eighteenth  session  was  held  February  26.  A 
papal  brief  was  read,  authorizing  the  council  to  prepare 
a  catalogue  of  prohibited  books ;  this  expedient  was 
adopted  by  Pius,  lest  it  should  be  said  that  the  council 
was  superior,  to  the  Pope,  which  the  proposed  revision 
of  Paul  the  Fourth's  index  would  seem  to  imply.  The 
decree  adverted  to  the  wide  dissemination  of  pernicious, 
i.  e.  heretical  books,  and  the  importance  of  interfering  to 
avert  the  dangers  to  which  the  souls  of  men  were  ex- 
posed thereby,  and  separate  the  tares  from  the  wheat. 
Then,  in  a  strain  of  affected  tenderness  and  compassion, 
the  dissidents  from  the  Romish  communion  were  invited 
to  the  council,  and  exhorted  not  to  harden  their  hearts, 
nor  seek  to  please  themselves,  but  to  listen  to  the  whole- 
some admonitions  of  the  church,  and  turn  at  her  re- 
proof. A  committee  was  subsequently  appointed  by  the 
legates,  to  prepare  the  catalogue  of  prohibited  books  : 
the  result  of  their  labours  will  appear  in  the  sequel.69 

At  the  request  of  the  emperor,  the  discussion  of  doc- 
trinal points  had  been  postponed,  to  give  time  for  the 
arrival  of  the  Protestants,  whom  he  hoped  to  persuade 
to  attend  the  council ;  that  hope,  however,  proved  fal- 
lacious, for  the  experience  of  past  years  afforded  no 
encouragement  to  the  friends  of  scriptural  truth  and 
religion,  and  warned  them  to  place  no  reliance  on  any 
assembly  controlled  by  the  Pope.  In  compliance  with 
the  imperial  wishes,  the  propriety  of  issuing  a  safe-con- 
duct was  discussed.     Thomas  Stella,  a  Dominican,  ob- 

68  Pallav.  1.  xv.  c.  19.     Sarpi,  1.  vi.  s.  5. 
G9  Pallav.  1.  xv.  c.  21.     Sarpi,  1.  vi.  s.  9. 


COM  Ml  M"N    IN    ONE    KIND. 

jected  to  it  altogether,       I  tics,  he  said    v 

tieacherous  foxes  and  venomo  ind  it  « 

a  most  dangerous  indulgence  to  Buffer  them  to  coi 

council.  Some  feared  that  so  many  would  t 
van  the  pei  a,  that  the  fathers  would 

rwhelmed  by  numbers,  and  perhaps  exposed  to  • 

lone.  The  archbishop  of  Granada  remarked, that  while 
he  acknowledged  and  lai  ep  depravity  of 

the  heretics,  he  trusted  that  they  would  come  to  the 
council  as  to  a  salutary  taver,  where  the  foxes  would 
waSh  away  their  treachery,  and  the  \  .'-ir  venom; 

he  advised  that  the  safe-conduct  to  be  issued  should  be 
an  exact  copy  of  that  granted  to  the  Germans  in  the 
fifteenth  session,  with  an  additional  clause,  extending 
the  priv  nations.  His  advice*  ilowed : 

the  sal'  et   was  published  .March  S,   and  copies 

transmitted  to  the  European  so  ■  .'■  •     But    the 

aan  Protestants  had  already  decided  thequ 
and  promulgated  their  reasons  for  rejecting-  the  coun- 
cil.71 

The  legates  had  resolve!  to  take  the  whole  question 
of  reform  into  their  own  hands.  The  management  of 
this  business  was  confided  to  Seripand,  who  \  ist- 

e  1  by  a  select  committee  of  prelates,  privately  appoi 
by  himself  and   his  colleagues.       Twelve  articii 

i  the  fathers  for  discussion,  but  they  were  re- 
ceived withlitt!  faction.     The  bishops  bad  tJ 
to  explore  the  length  and  breadth  of  papal  abuses,  but 
they  now  saw  that  a  i'<  ty  slight  and  insufficient  .•  I 
Was  intended,  andi  luldnot  refrain  fronrexpressingth 
discontent.      In  fact,  the  conduct  of  the  legates  bci 
to  be  viewed  with  jealous  distrust:  persevering  oppo- 
sition to  tie             mres  was  not  obscurely  thr< 

held  the  gathering  storm  with  approh 
dismay. 

i  >i  the  "velve  articles,  the  fij 
.  ant :  that  relating! 
this  to  • 

coin:  •  Jerus: 

the  quest  10 : 

*0  Pallav.  I.  xvi.  c.  1.      Sirpi,  nt  MO.  «   10. 
'i    Le  Plat.  v.  p.  48-70. 


248  COMMUNION    IN    ONE    KIND. 

that  two  remedies  had  been  proposed  for  the  evil  which 
was  so  generally  complained  of,  viz.  the  infliction  of 
heavy  penalties  on  non-residents,  and  the  removal  of 
impediments  to  residence.  With  regard  to  the  first,  the 
council  had  already  done  all  that  was  necessary,  and 
had  made  good  progress  in  the  second:  nothing  now 
remained  but  to  perfect  the  measures  that  were  then 
begun.  But  the  archbishop  of  Granada  was  of  a  differ- 
ent opinion.  He  reminded  the  fathers,  that  another 
and  more  effectual  remedy  had  been  proposed  at  the 
former  meetings  of  the  council — the  declaration  of  the 
divine  right  of  residence ;  that  it  had  been  discussed 
at  great  length,  and  would  have  been  decided  but  for 
the  unfortunate  interruption  of  their  proceedings.  He 
regarded  this  as  the  only  true  and  lasting  cure  for  the 
disease,  and  strongly,  urged  its  adoption. 

A  violent  and  protracted  contest  followed.  The  ques- 
tion thus  mooted  became  the  rallying  point  of  the 
opposing  parties.  On  the  affirmative  side  were  the 
Spanish  bishops,  some  few  Italians,  and  all  who  sin- 
cerely wished  for  reform.  On  the  negative  appeared 
the  larger  portion  of  the  prelates  of  Italy,  and  the  hired 
creatures  of  the  Pope,  supported  by  the  influence  of 
the  legates.  Eleven  congregations  were  held  previous 
to  any  attempt  at  decision;  during  which  time  the 
council  exhibited  scenes  of  the  most  disgraceful  tumult, 
and  the  sober  dignity  of  theological  debate  was  ex- 
changed for  the  noise  of  passion,  and  the  fury  of  con- 
tentious zeal.  When  order  was  sufficiently  restored, 
the  votes  were  collected.  The  numbers  were — for  the 
declaration  of  the  divine  right,  sixty-six — against  it, 
thirty-three;  besides  thirty-eight  who  gave  their  suf- 
frages on  the  negative  side,  with  this  qualifying  clause, 
"unless  the  Pope  be  first  consulted.'"72  Thus  stated, 
the  numbers  appear  to  be  almost  equally  balanced ;  but 
a  large  majority  would  have  declared  themselves  on  the 
affirmative  side,  could  they  have  ascertained  that  the 
Pope  would  consent.  Their  opponents  were  chiefly 
Italians.  Of  this  circumstance  his  Holiness  was  fully 
aware,  and  he  could  not  but  perceive  that  the  spirit  of 

72  These   debates  are  related  at  length  by  the  historians  of  the 
council,  but  would  be  uninteresting  to  modern  readers. 


.     N     IN     ONE    KIND.  I 

# 

reform  was  extensively  diffused  among  the  bishops.     \ 
opiaioo  pretty  generally  prevailed)   that  the  alarm 
Protest  1 1  :sly  be  chei 

md  restoi  Btic  d  discipline,  and  that 

the  formeri  of  the  council  were  trivial,  in 

te,  and  fruitless.     The  prelates  openly  avowed  ;: 
intentions;  they  said  that  nothing  effective  could  be 
accomplished  till  the  court  of  Rome  itself  was  reformed, 
and  th  -y  even  purposed  to  make  the  attempt,  taking  as 
the    basis  of  t:     i  the   memorable  "advice" 

given  by  the  committee  of  cardinals  to  Paul  ill. 

The  legates  despatched  a  trusty  messenger  to  Rome, 
who  took  with  him  a  scheme  of  reformation,  compri 
in  ninety-five  particulars,  and  containing  the  substance 
of  the  bishops1   demands.      In   the   Letters   which 

ught  back  with  him,  the  Pope  warmly  expressed  his 
indignation  at  the  conduct  of  the  opposition  bishops,73 
admonished  the  legates  to  suffer  nothing  to  be  done  that 
would  be  detrimental  to  his  prerogatives  or  imply  his 
inferiority  to  the  Council,  and  directed  them  to  suppi 
the  question  of  residence,  if  possible,  or  at  any  rate  to 
defer  the  final  decision  to  an  indefinite  period.  To  neu- 
tralize the  expected  opposition  of  the  French  bishops, 
who  were  supposed  to  be  extremely  zealous  for  reform, 
all  the  prelates  then  al  B  were  collected  and  sent  to 
Trent,  the  poor  bribed  by  pensions,  and  the  rich 

by  promises.  Visconti,  bishop  of*  Vintimilli,  was  com- 
sioned  at  thes  ime  time  as  nuncio  extraordinary,  and 
latched  to  the  council,  in  order  to  wati  pro- 

ceedings of  the  legates  and  the  conduct  of  the  bishops, 
and  forward  aceui  >orts  of  every  thing  that  txa 

pired  ;  in  a  word,  to  perform  the  office  of  a  vigilant  and 
acti  "' 

At  the  nineteenth  s  had 

I '. 
pected,  and  had  written  to  the  legates,   to  1  '  the 

postponement  of  any  decree  till  ili<'ir  arrival.     Tl 
Tn  ul  ■■      M         1 . 

•raordinary 
to  the  .  lent  of  the  par- 

73  Le  Plat,  v.  p.  165. 

71  l'aliav.  I.  xvii.  c.  4.  B.     Sarpi,  L  fi.  i.  15,  18—20. 


250  COMMUNION    IN    ONE    KIND. 

I 

liament  of  Paris,  and  GuyFaur  de  Pibrac,  chief  justice 
of  Toulouse,  were  the  chosen  representatives  of  Charles 
IX.  on  this  important  occasion.  They  were  tried  men, 
of  commanding'  talents,  and  a  bold,  free  spirit,  who 
were  accustomed  to  cringe  to  none,  nor  wTould  ever  he- 
sitate to  declare  their  sentiments,  however  obnoxious  or 
unpalatable  thej^  might  be  in  any  quarter.  Their  first 
impressions  on  reaching  the  seat  of  the  council,  maybe 
gathered  from  the  language  used  by  Lanssac,  in  a  letter 
written  the  day  after  his  arrival  to  De  Lisle,  the  French 
ambassador  at  Rome.  He  expressed  his  fear  that  little 
advantage  would  be  derived  from  the  assembly,  unless 
the  Pope  would  suffer  the  deliberations  and  votes  of  the 
fathers  to  be  entirely  free,  and  no  more  send  the  Holy 
Spirit  in  a  travelling  bag  from  Rome  to  Trent ."  5  The 
phrase  was  homely,  but  the  description  was  just,  and 
the  ambassador's  pleasantry  exhibited  an  accurate  view 
of  the  manner  in  which  the  decisions  of  the  council 
were  commonly  framed. 

On  the  26th  of  May,  the  ambassadors  were  admitted 
to  a  public  audience,  at  a  general  congregation.  Pibrac 
addressed  the  fathers  in  a  long  and  powerful  speech, 
which  was  heard  with  great  impatience  by  the  legates 
and  their  adherents.  He  described  the  miserable  con- 
dition of  France,  torn  by  intestine  religious  contention, 
and  bleeding,  as  it  were,  at  every  pore.  Relief  and  cure 
were  sought  at  their  hands;  if  they  failed,  the  case  was 
desperate.  He  reminded  them,  that  as  their  undertaking 
was  of  the  most  important  and  serious  character,  it  par- 
ticularly exposed  them  to  the  machinations  of  the  great 
adversary,  who  would  strive  to  the  utmost  to  turn  them 
aside  from  the  honourable  career  of  reform,  by  magni- 
fying the  difficulties  and  sacrifices  inseparable  from  such 
a  course;  and  he  dwelt  at  great  length  on  the  advan- 
tages that  would  accrue  from  preserving  their  freedom 
inviolate,  and  stoutly  resisting  all  attempts  to  interfere 
with  their  just  authority.  In  a  subsequent  interview 
with  the  legates,  the  ambassadors  apologized  for  the 
continued  absence  of  the  French  bishops,  very  few  of 
whom  were  3*et  at  Trent ;  the  doctrines  of  the  reforma- 
tion were  making  such  progress,  that  they  considered  it 

73  Le  Plat,  v.  p.  169. 


COMMUNION    IN     ONJE    KIM).  251 

extremely  dangerous  to  leave  their  sees.  They  also 
strongly  solicited  a  declaration,  to  the  effect  that  the 
council  was  an  entirely  new  one,  and  not  a  continua- 
tion of  the  former  sittings.  The  legates  accepted  the 
apology,  but  evaded  the  request  7  e 

The  arrival  of  the  French  ambassadors  was  hailed 
with  much  pleasure  by  the  reforming  party,  who  greatly 
needed  their  patronage  and  assistance.  They  were  sub- 
jected to  continual  reproach,  mortification  and  insult. 
The  crooked  dealings  of  the  legates  excited  their  suspi- 
cions, and  inflamed  their  indignation.  They  knew  and 
felt  that  the  council  was  not  free:  forty  prelates,  pen- 
sioned by  the  Pope,  were  already  at  Trent,  and' more 
were  expected.  If  they  followed  the  dictates  of  their 
consciences,  they  were  stigmatized  as  turbulent  spirits, 
and  persecuted  in  every  possible  way.  Angry  letters 
were  sent  from  Rome,  to  terrify  them  into  compliance 
with  the  Pope's  will.  They  were  treated  as  movers  of 
sedition,  and  charged  with  aiming  at  the  subversion  of 
the  holy  see.  The  legate  Simonetta  had  a  number  of 
bishops  under  his  control,  to  contradict  and  browbeat 
every  free  speaker,  and  bear  him  down  by  clamour- 
while,  on  the  other  hand,  the  partisans  of  the  pontiff 
were  caressed  and  rewarded.77  There  was  reason  to 
fear  that  no  real  amendment  in  things  ecclesiastical 
would  be  allowed;  for  though  the  Pope  affected  great 
concern  for  reform  at  Rome,  he  was  extremely  unwilling 
that  any  thing  of  the  kind  should  be  originated  at  Trent 
and  did  not  conceal  his  displeasure  at   the  conduct  of 

7C  Pallav.  1.  xvi.  c.  11, 12.    Sarpi,  ].  vi.  s.  24.     Le  Plat.  v.  p  175 
—184. 

77  Thirty-one  bishops,  chiefly  Italians,  who  had  voted  on  the  affir- 
mative side  of  the  question  of  residence,  finding  in  what  light  their 
conduct  was  viewed  at  Rome,  wrote  an  apologetical  letter  to  the 
Pope.  It  was  couched  in  a  strain  of  abject  and  servile  flattery. 
They  entreated  his  Holiness  to  believe  that  their  votes  were  given 
conscientiously,  and  that  they  had  no  intention  to  infringe  on  Ins 
rights,  having  in  fact  supposed  that  he  himself  held  the  same  opinion 
as  they  had  expressed.  They  hoped  he  would  indnl suspi- 
cions respecting  ihem,  and  assured  him  that  they  were  willing  to 
make  any  sacrifice  for  the  honour  and  advantage  of  the  apostolic 
see  ;  in  short,  they  apologized  for  the  liberty  they  had  taken  in  think- 
ing and  acting  for  themselves,  and  Bought  the  holy  father  fdmve- 
ness  for  so  great  a  presumption.  Pallav.  I.  xvi.  c.  2.  H  Sarpi  1 
vi.  s.  23.     Le  Plat.  v.  p.  299.  '  ' 


252  cosimunion  in  one  kind. 

those  who  were  not  obsequious  enough  to  render  implicit 
obedience  to  his  commands.  But  by  Lanssac  and  his 
companions  the  frowns  of  the  pontiff  were  disregarded 
if  not  despised  :  they  did  not  scruple  to  write  or  speak 
of  him  and  his  measures  with  the  most  provoking  indif- 
ference and  freedom  ;  his  power  excited  no  alarm — 
even  his  office  was  treated  with  small  respect  or  reve- 
rence.73 

Intrigue  still  hindered  the  business  of  the  council. 
and  involved  the  legates  in  constant  perplexity.  The 
king  of  Spain  urged  them  to  declare  the  "  continua- 
tion," and  threatened  to  withdraw  his  ambassadors  if 
his  request  were  not  granted.  The  emperor  and  the 
king  of  France  persevered  in  their  resistance  to  that 
measure.  A  decision  of  the  question  of  residence  w7as 
warmly  pressed  by  the  reforming  bishops,  whose  num- 
bers and  resolute  spirit  occasioned  no  little  vexation  ; 
and  their  difficulties  were  increased  by  the  countenance 
given  to  the  opposition  by  the  ambassadors.79     These 


76  The  Pope  was  very  angry  with  the  French  ambassadors.  It 
seemed  to  him,  he  said,  that  they  behaved  as  if  they  were  Hugue- 
nots. They  maintained  the  superiority  of  the  council  to  the  Roman 
pontiff,  they  neglected  the  sacrament,  audit  was  reported  that  Lans- 
sac had  said  to  some  bishops  whom  he  had  invited  to  dine  with  him, 
that  there  would  come  so  many  prelates  from  France  and  Germany, 
that  they  should  drive  away  the  Romish  idol !  Le  Plat,  v.  p.  329,  333. 

79  A  memorial  was  presented  to  the  legates  by  the  imperial  ambas- 
sadors, containing  the  emperor's  wishes  with  regard  to  reformation. 
It  included  among  others,  the  following  demands :  that  the  Pope 
should  reform  himself  and  his  court,  that  no  more  scandalous  dis- 
pensations should  be  given,  that  the  ancient  canons  against  simony 
should  be  renewed,  that  the  number  of  human  precepts  in  things 
spiritual  should  be  lessened,  and  prelatical  constitutions  no  longer 
placed  on  a  level  with  the  divine  commands,  that  the  breviaries  and 
missals  should  be  purified,  tlmt  prayers,  faithfully  translated  into  the 
vernacular  tongues,  should  be  interspersed  in  the  services  of  the 
church,  that  means  should  be  devised  for  the  restoration  of  the  clergy 
and  the  monastic  orders  to  primitive  purity,  and  that  it  should  be 
considered  whether  the  clergy  might  not  be  permitted  to  mar- 
ry, and  the  cup  he  granted  to  the  laity.  The  legates  were  alarm- 
ed, and  exasperated  at  this  memorial  ("  so  much  so"  says  Pallavs- 
eini,  "that  they  could  hardly  brook  it"  observes  Lanssac:)  they 
quickly  perceived  how  dangerous  it  would  be  to  suffer  its  intro- 
duction to  the  council,  and  persuaded  the  ambassadors  to  wait 
till  they  had  negotiated  with  the  emperor.  Delphino  was  at  the 
imperial  court:  he  assured  Ferdinand,  that  if  he  persisted  in 
requiring  the  memorial  to  be  presented,  a  dissolution  of  the  council 


COMMUNION     i.\    ONE    M  m> 

m  to  lis*  ii  in  I 

I 
i  was  held  June  I.  when  it  wi 

the  16  ly. 

the  decree  did   nol   pasa  un  thirty 

• 

.  3  that  .the 
o  of  the  red.     This 

fourth 
lil  v.  and  I :  tnc 

by  the  i 

.  and 

reform.80 

i  ch- 

uii- 

.  that  question.     1 
■  '  have  i  ■  it,  but  yielded 

to  t;  Lbe  in 

the  concession  of  the  cup  to  the  1; 
and  were  willing  I  such  a  c  luld 

'.ion  of  the  her 

ve  articles  of  inquiry  v  bmitted  to  thediyin 

first,  viz.  ••  v.l.  id.  by 

irist  m  both  kin 

church 
cat,  at  to 

last  three  hull- 
prohibited  the 
and  the  i  ornmui 

kind  only  ;-  ' 

thai  .  ei  ived  from  apostolic 

.  minion   in  both  k  a  » I i - 

vi 

I 

■ 

I,  and  tli 

an'  I  '£ 

- 

]• .    \ .  1. 1\  i.  c.  12.     S 


254  COMMUNION*    IN"    ONE    KIND. 

and  indifferent.  And  whereas  the  language  used  by 
the  Saviour,  in  instituting  the  sacrament,  was  ordinarily 
alleged  on  the  other  side,  it  was  affirmed  that  when 
Jesus  said,  "  Drink  ye  all  of  it,"  he  spoke  to  his  apostles, 
as  sue?.',  and  that  therefore  the  interpretation  of  the 
words  must  be  restricted  to  the  successors  of  the  apos- 
tle.-, namely,  the  priesthood.  James  Pay va  d'Andrada 
asserted,  that  in  receiving  the  bread  the  apostles  repre- 
sented the  universal  church,  but  that  when  Christ  said, 
"  Do  this  in  remembrance  of  me"  he  consecrated  and 
ordained  them  priests,  in  which  capacity  they  afterwards 
partook  of  the  wine!  The  6th  chapter  of  John  was 
adduced :  it  was  maintained  that  sacramental  communion 
is  there  described,  and  much  stress  was  laid  on  the 
words,  "  Whosoever  eateth  of  this  bread  shall  live 
for  ever."  Some  observed  that  the  Saviour  used  no 
wine  in  his  communion  with  the  disciples  at  Emmaus, 
and  that  Paul  blessed  the  bread  only  when  he  was  in 
the  ship  ;  and  others  said  that  the  eucharist  was  prefi- 
gured hy  the  manna,  which  consisted  of  only  one  kind.8 ' 
But  although  the  divines  were  entirely  agreed  in  de- 
fending the  church  from  the  imputation  of  error,  in 
prohibiting  the  cup,  there  was  great  diversity  of  senti- 
ment among  them  respecting  the  policy  or  propriety  of 
granting  it  in  certain  cases.  This  was  the  second  ar- 
ticle of  inquiry.  The  opponents  of  concession  denied 
the  necessity  or  expediency  of  any  alteration,  and  de- 
claimed at  great  length  on  the  evil  that  would  result 
therefrom.  They  said  that  people  would  lose  their 
reverence  for  the  holy  sacraments ;  that  the  difference 
between  the  clergy  and  laity  would  be  almost  destroyed  ; 
that  if  the  petitioners  succeeded  in  this  particular,  they 
would  soon  advance  further,  and  present  other  demands  ; 
in  short,  that  Providence  had  intended  the  existing  cus- 
tom to  constitute  the  visible  mark  of  distinction  between 
Catholics  and  heretics,  and  that  if  it  were  taken  away, 
Protestants  would  creep  into  the  church — a  "  little  lea- 
ven would  leaven  the  whole  lump" — and  irreparable  in- 
jury be  sustained.  To  this  it  was  replied,  that  it  was 
very  uncharitable  thus  to  misinterpret  the  pious  requests 
and  purposes  of  their  weaker  brethren,  and  to  cast  sus- 

?1  Pallav.  l".  xvii.  c.  6.     Sarpi,  1.  vi.  s.  30. 


HHTTNION     IN    ONE    KIND  L-~>J 

picibn  on  iheir  principles,  characters,  or  moi  that 

■  human  laws  admitted  of  alteration,  (and  the  pro- 
hibition of  the  cup  wa  ly  a  human  I  tw,)  tl 
would  be  nothing  novel  or  unseemly  in  the  conc<    sion 
proposed;  that  legislators  had  always  found   il  neces- 
uli  i mi"s  and  circumstam  nd   (hat  in 

present  instance  tremendous  risk  would  be  incui 
by  refusing  the  desired  indulgence.  Such,  in  s  ubstance, 
were  the  arguments  employed  in  tins  controversy. — 
Both  parties  maintained  their  opinions  with  much 
warmth,  ami  there  appeared  scarcely  any  hope  of  entire 
unanimity.82 

Little  was  said  on  the  third  article,  respecting  tin; 
conditions  on  which  the  cup  might  !><■  granted  as  the 
pre\  left  unsettled.     In  answi  ring  the 

question,   "  Whether  he  who  communes    in  one  kind 

ban  hewho  communes  in  both 
kinds"  (the  fourth  article,)  some  said  that   more  is 
eeived  in  partaking  the  wine,  bi  cau  e  the  communicant 
is  then  in  a         -         Le  of  preparation  havin  idy 

received  iho  bread;  and  some,  because  the  effects  of 
sacraments  are  proportioned  to  that  which  tl,  iify, 

and  the  signification  is  expressed  by  the  sign  ;  therefore, 
said  they,  the  more  signs,  the  more  grace.  But  the 
majority  held  the  contrary,  and  affirmed  that  there  is  a 
peril  dity  in  both  cases.     The  fifth  article,  iela- 

tive  to  giving  the  euchai  oon  de- 

cided, it  being  the  general  opinion  that  it  isb_ 

rv.  since  otherwise  baptism  would   not  be  s 
cient  for  salvation.     B  it  was  observed,  infants 

ie  themselves,    nor  discern  the    Lord's 
body,  n  i  sacrament 

bread. 83 

!  who  advocated  the  concession  of  i1 

the  laity,  «  conded  by  3ome  ol 

sadors.     B  lumgartner,  the  Bavari  in  envoy,  led  thc\ 
( »n  In-  introduct  on  to  the  <  ouncil,  June  '27,  he  del  n 
ed  a  long  speech    that  proyed  highly  o  the 

legates  and  their  adherents.     He  said  that  Bavaria  was 

.run  with  heresy  of  every  d<  j  that  the  con- 

I'.ilhv.  lit  BOD.      S.H|ii.  lit  Ml|>.    B       I 

f3  Pallor,  and  Sarpi,  ut  rap. 


256  COMMUNION    IN    ONE    KIND. 

tagion  was  not  confined  to  the  lower  orders,  but  had 
seized  the  nobility  and  middle  ranks,  so  that  scarcely  a 
city  or  town  was  uninfected.  He  affirmed  that  the  evil 
was  greatly  aggravated  by  the  shameful  conduct  of  the 
clergy,  great  numbers  of  whom  indulged  in  gluttony, 
drunkenness,  and  all  kinds  of  vice,  with  unblushing 
effrontery,  as  if  in  open  contempt  of  God  and  man,  and 
lived  in  flagrant  violation  of  their  vows  of  chastity  ;  so 
that  out  of  a  hundred  priests,  not  more  than  three  or 
four  could  be  found  who  did  net  openly  keep. concubines, 
or  had  not  contracted  public  or  clandestine  marriages. 
He  added,  that  the  general  discontent  was  still  further 
increased,  by  the  prohibition  of  the  cup  to  the  laity,  on 
which  account  many  had  joined  the  sectaries,  who  ad- 
ministered the  communion- in  both  kinds:  that  the  Ba- 
varians loudly  complained  of  being  deprived  of  a  privi- 
lege which  belonged  to  them  by  the  express  appointment 
of  God  himself;  that  the  dissatisfaction  arising  from 
this  cause  almost  approached  to  sedition;  and  that  it 
would  be  impossible  to  preserve  the  peace  of  the  country 
unless  some  relief  were  quickly  afforded.  Till  then,  it, 
would  be  wholly  unavailing  to  publish  decrees  on  doc- 
trine: the  church  must  be  purified  before  she  could 
resist  her  assailants  with  any  well-grounded  hopes  of 
success. 

The  imperial  ambassadors  followed.  They  presented 
a  memorial  on  the  state  of  Bohemia  to  this  effect :  that 
ever  since  the  council  of  Constance  the  Bohemians  had 
practised  communion  in  both  kinds,  and  had  adhered  to 
the  custom  with  such  tenacity,  that  neither  arguments 
nor  arms  could  induce  them  to  relinquish  it ;  that  in 
other  respects  they  differed  little  from  the  Catholic 
church,  and  would  probably  return  to  her  communion, 
if  they  were  indulged  in  this  particular,  but  that  a  re- 
fusal would  cause  them  to  join  the  Lutherans  or  other 
sectaries,  and  probably  be  attended  with  dangerous  con- 
sequences ;  that  the  fathers  ought  not  to  wonder  at  their 
firm  adherence  to  this  practice,  since  many  learned  Ca- 
tholics maintained  the  superior  efficacy  of  communion 
in  both  kinds,  and  in  Austria,  Moravia,  Silesia,  and 
other  parts  of  Genu  any,  large  bodies  of  men,  faithful 
members  of  the  church  of  Rome,  were  earnestly  desiring 


COMMUNION    IN    OMB    KINS  35*! 

privilege: — further,  that  the  condition  of  Hungary 
veu  i  ely  perilous,  the  inhabitants  of  that  couj 

having  so  .  I  the  new  opinions  on  tbis 

subject,  that  many  priests  were  compelled  by  force  to 
administer  the  cup  to  the  laity. 

The  Frem  h  ambassadors  appeared  on  the  same,  side. 
In  a  remonstrance  presented  by  them,  they  proti 
against  any  decree  being  issued  that  should  interfere 
with  the  privileges  of  their  sovereign  or  his  subjects; 
for  the  kings  of  France  had  always  received  the  com- 
munion in  both  kinds  at  their  coronation,  and  several 
3  in  that  kingdom  had  followed  the  same 
practice  from  tim  morial.      And   they  stromrly 

led  tii-1  adoption  of  lenient  and  conciliatory 
niea.--ire.-ui  those  things  which  depended  on  the  authori- 
ty of  the  church,  and  were  therefore  confessedly  suscep- 
tible of  alteration.** 

nil  of  the  cup  was  predetermined  at  R( 
The  leg   tes  were  aware  of  this,    and  endeavoured   to 
pers  lors  to  agree  to  a  postponement  ol 

the  dei  ision  on  this  subjei  t,  for  which  a  plausible  pre- 
text was  found  in  the  manifest  differences  of  opinion  ex- 
isting among  the  ]  and  divines.  They  succeed- 
ed, but  not  reat  difficulty,  nor  till  they  had 
I  that  th                 ■  1  points  should  be  mentioned 

bat  they  should  In ■ 
!  i  they  prepared  for 

the  approachn  \  with  accompany- 

!  to  the  fathers  for  their  final 

roval,    ;  on   reformation:   from  this 

r,  however,  the  subject  of  resi  lence  was  excluded, 

p  injunction.     Ami  yet  the  Council 

']  ity-first  was  held  on  th<  ppoint- 

.  1.  July   16,    I5G2      I  trinal  decr<  e   «  fol- 

-  — 

I  monstrous  crro  ■  •■ 

the  awf  f  ih  seucharist,  are 


iPallaT.l.  ivii.c.  4.7.     Sarpi,  1    ri       34,25      Le  Plat,  v.  p. 
333 


Pallav.  ut  nip,  i    7 


.-■ 


COMMUNION    IX    ONE    KIWD- 

by  the  arts  of  the  wicked  spirit  disseminated  in  different 
places;  through  which,  in  some  provinces,  man}r  seem- 
to  have  departed  from  the  faith  and  obedience  of  the 
Catholic  church: — the  sacred,  holy,  oecumenical,  and 
general  Council  of  Trent,  lawfully  assembled,  &c.  hath 
judged  proper  to  explain  in  this  place  the  doctrine  of 
communion,  in  both  kinds,  and  of  children.  Wherefore, 
all  Christ's  faithful  are  strictly  enjoined,  that  henceforth 
they  dare  not  believe,  teach  or  preach,  otherwise  than 
is  explained  and  defined  in  this  decree. 

"Chap.  I.  Thai  the  laity  and  non-officiating" 'chr pil- 
ar e  not  bound  by  the  divine  law  to  receive  the  com- 
munion in  both  kinds. 

"  The  sacred  council  therefore,  taught  by  the  Holy 
Spirit,  the  Spirit  of  wisdom  and  understanding,  the 
Spirit  of  counsel  and  piety,  and  following  the  judgment 
and  practice  of  the  church,  doth  declare  and  teach  that 
the  laity  and  non-officiating  clergy  are  not  bound  by 
any  divine  precept  to  receive  the  sacrament  of  the 
eucharist  in  both  kinds;  nor  can  any  one  who  holds 
the  true  faith  indulge  the  slightest  doubt  that  commu- 
nion in  either  kind  is  sufficient  to  salvation.  For  al- 
though Christ  the  Lord  did  in  the  last. supper  institute 
this  venerable  sacrament  of  the  eucharist  in  the  species 
of  bread  and  wine,  and  thus  delivered  it  to  the  apostles; 
yet  it  does  net  thence  follow  that  all  the  faithful  in  Christ 
are  bound  by  divine  statute  to  receive  both  kinds.  Nor 
can  it  be  fairly  proved  from  the  discourse  recorded  in  the 
6th  chapter  of  John,  that  communion  in  both  kinds  is 
commanded  by  the  Lord,  howsoever  the  same  may  have 
been  interpreted  by  various  holy  fathers  and  doctors. — 
For  he  who  said,  'Except  you  cat  the  flesh  of  the  Son 
of  man,  and  drink  his  blood,  you  shall  not  have  life  in 
you'  (v.  54.,)  said  also,  'If  any  man  eat  of  this  bread, 
he  shall  live  for  ever'  (v.  52. :)  and  he  who  said,  '  He 
that  eateth  rny  flesh  and  drinketh  my  blood,  hath  ever- 
lasting life'  (v.  55.,)  said  also,  '  The  bread  that  I  will 
give  is  my  flesh  for  the  life  of  the  world'  (v.  52. ;)  and 
lasthy,  he  who  said,  '  He  that  eateth  my  flesh  and  drink- 
eth my  blood,   abideth  in  me  and  1  in  him'    (v.  57.,) 


ONE    is  I  v  i  > 

snid  iieverth  I  le  th  i1  eateth  th  II  live 

-..I"'     (V. 

•  t'u  \i>   II      ()/"  fAc  power  of  the  church  regarding  tkt 

'    .   ihr  eucka  rist. 

1  furtto  that  in  the  dispensa- 

tion of  the  sacra  mi  church  hath  ahva;  ess- 

|  .■  pow<  r,  so  th  'i  their  i  pri  served,  of 

ting  such  appointments  and  alt(  rdingto 

■    of  things,  tii  I  »uld 

mote  the  benefit  of  the'recipients, 
i  due  to 
\\  o  have  not  < 

intimated,  whi  '  Let  a  nun   so  account  of 

I    irisl  and  the  draper  ers  of 
the  •  l':l.     For  it  is  sutfi- 

itly  plain,  thai  he  him  edthis  power,  not  only 

in  o  ts,  but  also  wit!  d  to  thissacrami 

hen  he  had  given  various  directions  respecting 
■   I  will  set  in  order  when 
l  ( •  I      V.  hi  refore,  though  from  the 

of  the  Christian    religion  the  use  of  1 

in  process  of  ti 

■  ami  ju 

| 

its,  approv- 
al 
emn  or  alter  which, 
at  pleasure,  without  I  of  the  church  iti 

.    a  ■■      ■  ■   ;  3" 


•  The  church  by  numerous  and  co- 

ufirrrj  by  Bolemri  di  cree,tbe 
if  commu  I"  ''"'  Sf8' 

lent  i>r  indig- 
nity, whi  idrni- 
ered  in  a  crowded  a                   In  th                   i,  the  holy  encha- 
ihonl  I  !»•  at  -ill  tin                               the  i»ick, an  !  il  thi 
of  w  1 1  •_  remained       .                                              pprel  ended  that 
itmivl..                         I                            many  who  cannot  bear  the 
smell  of  w  ine  |                                '  -  intended  Ibi  the  nutri- 
ment "i  :                                          ;~  '"  the  health  of  the  bodj .  the 
chorcb,  in  her  wisdom,  has  Barn            its  administration  under  the 


200  COMMMUNION    IN    OXE    KIND. 

"Chap.   IIJ.      That   the    true  sacrament,   and    Christ 
whole  and  entire,  is  received  under  cither  species. 

"  Moreover,  the  council  declares,  that  though  our 
Redeemer,  as  has  been  before  said,  did  in  the  last  sup- 
per institute  this  sacrament  in  two  kinds,  and  thus  deli- 
vered it  to  the  apostles,  it  must  nevertheless  be  granted 
that  the  true  sacrament  and  Christ,  whole  and  entire,  is 
received  in  either  kind  by  itself;  and  therefore,  that  as 
far  as  regards  the  fruit  of  the  sacrament,  those  who  re- 
ceive one  kind  only  are  not  deprived  of  any  grace  that 
is  necessary  to  salvation. 

"Chap.   IV.    That  sacramental  communion  is  not  obli- 
gatory on  children. 

"Lasthy,  the  same  holy  council  teaches,  that  the  sa- 
cramental communion  of  the  eucharist  is  not  necessa- 
rily obligatory  on  children,  who  have  not  attained  the 
use  of  reason.  For  being  regenerated  in  the  laver  of 
baptism,  and  incorporated  into  Christ,  thej'  cannot  lose 
the  gracious  state  of  children  of  God,  which  was  ac- 
quired at  that  time.  Nevertheless  antiquity  is  not  to  be 
condemned,  on  account  of  that  practice  having  been  for- 
merly observed  in  some  places.  For  though  the  holy 
fathers  had  sufficient  grounds  for  the  custom,  in  the  then 
existing  state  of  things,  yet  it  must  be  without  doubt 
believed  that  they  did  not  attend  to  it,  as  necessary  to 
salvation.87 

"  Canon,  1.   Whoever  shall  affirm,  that  all  and  every 


species  of  bread  alone.  We  may  also  observe,  that  in  many  places 
wine  is  extremely  scarce,  nor  can  it  be  brought  from  distant  coun- 
tries without  incurring  very  heavy  expense,  and  encountering  very 
tedious  and  difficult  journeys.  Finally,  a  circumstance  which  prin- 
cipally influenced  the  church  in  establishing  this  practice,  means 
were  to  be  devised  to  crush  the  heresy  which  denied  that  Christ, 
whole  and  entire  is  contained  under  either  species,  and  asserted  that 
the  body  is  contained  under  the  species  of  bread,  without  the  blood, 
and  the  blood  under  the  species  of  wine,  without  the  body.  This 
object  was  obtained  by  communion  under  the  species  of  bread 
alone,  which  places,  as  it  were,  sensibly  before  our  eyes,  the  truth 
of  the  Catholic  faith."  Catechism,  p.  241. 

SJ  The  student  in  ecclesiastical  history  need  not  be  reminded  that 
this  is  contrary  to  fact.     See  Mosheim,  Cent.  iii.  part.  2.  chap.  4. 


.  OMW  I   NION    IN    ON  E    KIND 

I  faithful  ml  by  divine  command  t<> 

ni  of  the  eucharist  in  both 
kind  nival  ion :  lei  him  1 1 

.     W  tl  affirm,  that  the  holy  ( iatbolic 

•  grounds  and  reasons  for  ing 

the  laitj  and  non-officiating  clergy  to  communion  in 

•ih\  oi  that  she  hath  erred  therein: 
let  him  be  accursed. 

Whoever  shall  deny  that  Christ,  whole  and  en- 
intain  and  author  of  everv  grace,  is  received 
under  the  oi  I ;  beoause,  as  some  falsely 

afiir  to  his  own  in- 

stitution, in  both  kinds    let  hi 

■  •■r  -hall  atv  ■!  the  communion  of  the 

.  the 
.on  :  let  him  be  accursed." 


Who  opposeth  and  exalteth  himself  above  all  that 
is  called  «  lod,  or  that  is  worshipped ;  so  that  he  as  God 
•  th  in  the  temple  of  i  If  that  he  is 

1  rod         -  cription  of  nan 

of  sin:"  th<  an  apt  illustra- 

tion of  it.     It'  ike  the  ud- 

.  trch  of 

an  ex- 

3s  ordina   c<        Lnd  [ual  to  the  im- 

8  iviour  in 
■  h  kinds,  and  thi  » as- 

■   lurch  had 

the  (  hur<  b  were 

kind  are 
I  are 

'  and  enl 

oddivii 
d  in  tl.'  each.     1 

mu- 
nicant  full 


2G2  COMMUNION    IN    ONE    KIND. 

benefit  of  the  sacrament.  But  it  is  true,  says  the 
church,  and  communion  in  one  kind  is  adduced  as  over 
whelming  proof.  Excellent  logic  !  An  absurd  and 
monstrous  dogma  is  promulgated ;  to  support  it,  a 
christian  ordinance  is  cut  in  twain  :  transubstantiation 
justifies  communion  in  one  kind,  and  communion  in  one 
kind  proves  the  truth  of  transubstantiation  !  Who  can 
withstand  such  arguments? 

Assurance  often  increases  in  proportion  to  the  weak- 
ness of  the  cause,  and  the  boldest  and  most  confident 
tone  is  sometimes  adopted,  when  there  is  the  greatest 
deficiency  of  evidence.  '  This  is  clearly  seen  in  the  dis- 
cussion of  the  present  subject.  Nothing  can  be  plainer 
or  more  express  than  the  testimony  of  scripture.  That 
testimony  is  impiously  perverted  or  denied.  By  the 
method  of  interpretation  employed  by  Roman  Catholic 
writers  it  may  be  easily  proved  that  neither  the  bread 
nor  the  wine  is  to  be  received  by  the  laity,  but  that  the 
Lord's  supper  belongs  exclusively  to  the  priesthood.83 
And  indeed  the  exaltation  of  the  clerical  order  is  the 
natural  result,  as  it  was  probably  the  chie*f  design,  of 
this  corruption.  How  greatly  must  they  be  reverenced, 
at  whose  word  so  wondrous  a  transmutation  is  accom- 
plished, and  who  only  are  permitted  to  touch  the  sacred 
cup,  or  taste  the  consecrated  wine  ! 

The  reformation  enacted  at  the  twenty-first  session 
was  superficial  and  unimportant.  It  was  decreed  that 
bishops  should  require  no  fees  for  collating  or  inducting 
priests  ;  that  ordination  should  not  be  granted  unless  a 
benefice  was  actually  possessed;  that  large  parishes 
should  be  provided  with  additional  priests,  and  small 
ones  be  united  in  perpetuity  ;  that  coadjutors  should  be 
appointed  to  ignorant  clergymen,  &c.  The  veiy  name 
and  office  of  the  papal  collectors,  who  had  for  so  many 
years  carried  on  the  gainful  traffic  of  indulgences,  were 
declared  to  be  abolished  :  and  it  was  enacted  that  hence- 
forth : 1 11  spiritual  privileges  of  that  kind  should  be  dis- 
pensed freely,  and  that  voluntary  alms  should  be  sub- 
stituted for  compulsory  payment.     It  will  be  seen  here- 


£S  Vide  Bellarmin.  de  Eucharist.  1.  iv.  c.  25.     The  whole  chapter 
Is  a  fine  specimen  of  Jesuitical  sophistry. 


<  OMMUNION    IV    ONi;    BIND. 

after  that  the  sale  of  indulgences  continues  (o  the  pre- 
sent day,  notwithstanding  this  decree. 89 

-'  Pallav.  I.  xvii.  c.  II.  ^arpi.  I.  vi.  s.  39.  Pins  IV.  mu  a* 
averse  t"  reformation  a>  any  of  his  predecessors  had  been.  The 
French  ambassadors  continually  complained  of  bis  interference,  and 
lamented  the  subjection  and  thraldom  of  the  council.  Nothing  was 
suffered  to  be  advanced  that  might  prove  prejudicial  to  the  proritor 
authority  of  the  court  of  Rome.     Le  Plat,  v.  p.  ;?'.»!—: 


2G4 


CHAPTER  XL 


THE    MASS. 


Discussions  on  the  Mass — Debates  on  the  concession  of  the  cup  to 
the  laity — Division  oil  that  question — Subsequent  determin.iti  >;; 
to  refer  it  to  the  Pope— Twenty-second  Session — Decree  on  the 
Mass — Reflections. 

The  mass  was  the  subject  proposed  for  the  next  ses- 
sion. 9  °  This  point  had  been  fully  discussed  at  the  for- 
mer sitting  of  the  council,  but  the  publication  of  the 
decree  was  prevented  by  the  unexpected  and  abrupt 
termination  of  the  proceedings.  Some  advised  the  adop- 
tion of  that  decree,  after  suitable  revision ;  this,  how- 
ever was  opposed  by- the  legates,  and  it  was  generally 
judged  more  becoming  the  dignity  of  the  council  to 
examine  the  whole  subject  de  novo,  especially  as  the 
number  of  the  prelates  was  now  so  much  greater,  being 
nearly  two  hundred,  more  than  three  times  as  many  as 
were  assembled  under  Julius  III. 

Thirteen  articles  were  submitted  to  the  divines  for 
examination.  Their  discussions  occupied  but  little  time, 
as  scarcely  any  difference  of  opinion  existed,  and  no 
Protestants  were  there  to  object  or  dispute.  The  prin- 
cipal point  to  be  proved  was  that  the  mass  is  really  a 

90  The  "  mass"  is  the  communion-service,  or  consecration  and 
administration  of  the  sacrament.  "  High  mass"  is  the  same  service, 
accompanied  by  all  the  ceremonies  which  custom  and  authority  have 
annexed  to  its  celebration.  An  account  of  these  may  be  seen  in  the 
fourth  volume  of  Geddes'  "  Tracts  against  Popery."  In  the  early- 
ages  of  the  church  the  congregation  was  dismissed  before  the  cele- 
bration of  the  Lord's  Supper,  none  but  the  communicants  being 
suffered  to  remain.  "  Ita  missa  est,"  Thus  the  congregation  is  dis- 
missed, said  the  officiating  minister,  and  immediately  the  congrega- 
tion withdrew :  the  term  thus  employed  was  used  in  process  of  time 
to  designate  the  solemn  service  about  to  be  performed  ;  it  was  call- 
ed "  missa,"  the  mass. 


1 II I 

sacrifice,  that  is,  that  d'a  sup]    i 

amemoratioo  of  the  Savia  i  ual 

offering  of  his  body  and  blood  by  the  ham 
( in'  :  will  suffi(  i  >w  what  kind  o 

and  evident  ployed  in  support  of 

Melchior  Comelio,  a  P  i  e  divine,  reasoned  th 

•■  When  the  eui  hari  I  ia  carried  to  I  ..  or  is  pr< 

served  for  use,  it  is  a  sacrament;  but  when  it  i 
on  the  altar,  tl  u  rifii  a     Now,  the  devil  ia  con- 

stantly endeavouring  to  a  the  minds  of  the  hi 

tics  from  the  mass  'fore,  the  mass  is  not  an  abo- 

mination, as  Luther  affirms,  !  the  devil  i 

te  abominations,  bul    cherishea  them.     J  .  in 

I  .  i.  <  tod  proi  to  take  priests  fi  ong 

the  gentiles;  but  they  cannot  be  priests  without  a 
cri!ic%,  and  tl.  is  the   i  Lgain,  it  was 

prophesied  by  Malachi  that  in  even*  place  'a  pure  offer- 
ing should  be  presented  ;'   this  is  not  to  be  understood 
of  spiritual  sacrifices,  that  is  pra 
prets  it,  but  of  tl  of  the"  mass,  since  I 

of  the  faithful  are  many,  and  one  offering  only  is  there 
spoken  of     It  wae  if  the  M  I  he  should 

be  a  priest  for  ever  aft<  r  the  order  of  M<  but 

Melchisedek  offered  bread  and  wine ;  therefore  Christ, 
in  instituting  the  eucharist,  did   the  and  offered 

himself.     And    forasmuch  as  he  said  to  the  apostles, 
I )  by  directed  them  to  d  i 

I  done,  and  th<  harist   is  a  pro- 

pitiatory sacrifn  f,  he  thus  I  them  |  nd 

and   their  er  that  sa- 

crifice  continually,  for  themselves  and  sins  of 

others.'91 

i  who  i 

They  denied   that   th<  when   instituted  by 

Chi  a  sacrifice,  and  stn  ly  maintained  that 

if  the  Saviour  really  offered  himself  in  the  supper,  his 
sacrifice  on  the  en  nd  of  none  effi 

i '  i     'eiro,  a)  '  divine,  ventured  ev<  n 

to  impugn  '  ived  intei  pi 

of  scripture  which  had  been  alleged  in  support  of 
common  opinion.     He  avowed  his  firm  belief  in  the 

M  PaHav.I.XTiiLi    2      I.   Supf, l.*L ».  44     I     I         ,p.424 

2  ; 


266  THE    MA?."?. 

crifice  of  the  mass,  but  said  that  the  proof  should  be 
drawn  from  apostolic  tradition,  and  not  from  Scripture  ; 
and  he  warned  the  fathers  of  the  danger  they  would 
incur  by  attempting  to  prove  too  much,  and  thus  involv- 
ing the  truth  itself  in  uncertainty.  The  boldness  of  this 
speech  gave  great  offence.92 

Whether  Jesus  Christ  "  offered  himself  as  a  sacrifice 
to  the  Father  in  the  supper,  or  only  on  the  cross,"  was 
a  question  which  gave  rise  to  long  and  warm  disputes. 
Four  opinions  were  propounded.  Cardinal  Madrucci, 
the  archbishop  of  Otranfo,  and  many  more,  held  the 
affirmative,  as  stated  by  Melchior  Cornelio.  The  bishop 
of  Paris  spoke  on  the  same  side  ;  he  said  that  the  sacri- 
fice of  Christ  was  begun  in  the  supper,  and  perfected 
on  the  cross,  and  he  questioned  whether  those  who 
thought  otherwise  should  not  be  considered  as  heretics. 
Caspar  a  Casalio,  bishop  of  Leira  remarked  that  though 
the  sacrifice  of  the  Saviour  was  one  in  itself,  there  were 
many  and  various  modes  of  offering  it  :  that,  as  St. 
Thomas  had  shown,  the  progress  of  the  Redeemer's 
passion  consisted  of  several  steps  or  stages,  of  which 
the  institution  of  the  supper  was  one,  which  was  there- 
fore a  part  of  those  sufferings  that  were  consummated 
on  the  cross.  Lainez,  General  of  the  Jesuits,  who  had 
recently  arrived  at  Trent,  pursued  a  similar  course  of 
argument.  He  observed  further,  that  if  Christ  did  not 
offer  himself  in  the  supper,  every  priest,  when  he  con- 
secrates the  eucharist  does  more,  than  the  Saviour  him- 
self did  in  the  institution  of  that  sacrament:  and  that 
our  Lord  used  the  present  tense,  saying,  (:this  is_  my 
blood  which  is  shed  for  you,"  which  could  r.ot  be  true 
unless  an  actual  sacrifice  of  himself  had  then  taken 
place.  He  enumerated  also,  it  is  said,  various  points 
of  difference  between  the  sacrifice  of  the  supper  and 
that  of  the  cross  ;  but  what  they  were,  the  historians 
have  not  informed  us.  On  the  other  hand,  the  archbi- 
shop of  Granada  and  some  others  maintained  that  the 
sacrifice  of  Christ  in  the  supper  was  eucharistic  and  not 
propitiatory)  and  that  the  opposite  opinion  derogated 
from  the  worth  and  glory  of  the  atonement  made  on  the 
cross.     A  third  party  wished  the  subject  to  be  left  open 

92  Saipi,  ut  sup. 


I  III     M  V8i  207 

and  undecided,  and  judged  it  safest  to  say  thai  I 
commanded  his  apostles  to  offer  a  propitiatory  Bacril 
in  the  mass,  without  asserting  whether  or  in  whal  man- 
ner ]  ed  himself.     The  fourth  divi         consisted 

:  hi  different  eco  «- ile 

two  first-meni  b  but  with  very    lii 

The  result  was  thai  notwithstanding  all  the 

intrigues  oftheJesuil   Salmeron,  who  left  no  stone  un« 

turned  I  in  affirmative  d<       on  of  1  he  quest  ion, 

impromise   was   found    neci       ry,   and  the  legates 

while  it  stated 
that  the  Savio  red  himself  to  the   Father  in  the 

not 
used."3 

There  ••  conversation  on  thepropricty  of  < 

ting  mass  in  the  vulgar  tongue,  and  the  custom  pre- 
vailing in  1  >almatia  was  adduced,  where,  after  the  gospel 
was  read  in  Latin,  it  v  iin  read  in  the  Dalmatian 

dialect,  for  the  instrui  the  people.     But  it  v 

unanimously  agreed  to  prohibit  tl  ration  of  mass 

in  any  other  than  the  Latin  language.8* 

i  French  ambassadors  began  to  b  anxious 
for  th.  arrival  of  the  prelates  and  divines  of  their  na- 
tion, who  had  1 n  long  expected.  Important  discus- 
suits  of  which  would  soon 
world,  but  they  were  wholly  managed  by 
I  S  P  Intelligence 
at  length  arrivi  F  hat  sixty  prelates  and 
twel                 it  theoloj           were  ordered  to  repaii 

tied  by  the 
linal  of  Lorraine,  and  might  b  to  join  the 

i  of  S(  r.     Upon  this  the 

morial  to  the 

:  :ny  the 
i '  lers  to  wait  i  ■  > 

nati  '     ■ 

tory  answer  was  retui  when  ,  ion  was 

asked  to  present   the  req  embled 

'.'3  Pallor.  I.  iriii.  c.2.  ■.  1—12.     S  irpi,  I.  vi.  i.  49, 
l'nllav.  ut  sap.  «.  13. 


268  the  mass. 

in  general  congregation,  it  was  refused,  under  the  pre- 
text that  ambassadors  were  sent  to  treat  with  the  legates 
only,  and  were  never  suffered  to  address  the  council 
except  on  the  day  of  their  public  reception.  This  fri- 
volous excuse  greatly  offended  the  ambassadors ;  they 
loudly  complained  of  the  injustice  of  the  measure,  and 
their  indignation  was  still  more  excited  when  they  learn- 
ed that  in  answer  to  a  similar  application  for  delay,  by 
De  l'lsle,  the  French  minister  at  Rome,  the  Pope  had 
referred  the  whole  business  to  the  legates.  "The  Pope 
sends  us  to  the  legates,"  said  Lanssac ;  "  the  legates 
send  us  to  the  council ;  but  the  council  is  not  permitted 
to  hear  us,  and  thus  the  world  is  deceived."95 

The  undecided  question  of  the  concession  of  the  cup 
to  the  laity  was  again  introduced.  A  ten  days'  debate 
followed.  The  following  brief  abstract  of  some  of  the 
speeches  delivered  on  that  occasion  will  furnish  the 
reader  with  the  principal  arguments  employed  on  each 
side. 

Cardinal  Madrucci  inclined  to  the  concession,  hoping 
that  it  would  be  the  means  of  retaining  many  Catholics 
in  the  faith.  The  patriarchs  of  Jerusalem,  Venice,  and 
Aquileia  opposed  it  ;  the  latter  warned  the  council  of 
the  dangerous  tendency  of  the  indulgence;  he  said  that 
if  this  were  conceded,  other  innovations  would  besought, 
and  the  desires  of  the  people  would  resemble  the  insa- 
tiable thirst  of  the  dropsy,  which  it  was  hardly  possible 

05  Palkuv.  ].  xviii.  c.  14.  Sarpi,  1.  vi.  s.  47.  Le  Plat,  v.  p.  43G. 
Pibrac  returned  to  France  on  this  occasion,  at  the  request  of  his  col- 
leagues, to  lay  before  the  queen-regent  the  actual  state  of  affairs  at 
Trent.  In  a  letter  to  her  majesty,  written  on  his  journey,  he  in- 
formed her  that,  though  there  were  some  excellent  men  among  the 
Spanish  and  Italian  bishops,  the  majority  were  of  a  very  different 
stamp  ;  that  both  the  French  ambassadors  and  the  representatives  of 
other  Christian  princes  had  repeatedly  urged  the  importance  of  a 
thorough  reform  of  ecclesiastical  discipline,  and  had  furnished  the 
legates  with  various  suggestions  and  plans  for  their  assistance  in 
that  respect,  but  that  their  labour  was  entirely  thrown  away,  for 
the  fathers  were  not  permitted  to  see  any  documents  of  that  descrip- 
tion, their  whole  lime  being  occupied  in  useless  discussions  on  doc- 
trinal points;  in  short,  that  their  only  remaining  hope  lay  in  the  an- 
ticipated efforts  of  the  cardinal  of  Lorraine  and  the  French  prelates, 
whose  arrival  was  expected  by  the  legates  and  their  party  with  un- 
usual alarm.  It  will  be  seen  in  the  sequel  that  this  hope  also  waa 
futile.     Le  Plat,  v.  p.  456—458. 


THE    MASS  :'".'.) 

toqucnch.    The  archbishop  of  Rossano  pr  rinst 

alterations  and  novelties,  I  te  observed  that  the  custom 
of  communing  in  one  kind  only  had  been  introduced 
u  remedy  against  the  errors  of  Nestorius,  who  taught 
that  the  body  of  <  Ihrist  only  was  contained  in  the  bread, 
and  Ins  blood  only  m  the  wine  By  restricting  the  laity 
to  one  kind  the  church  instructed  them  that  both  the 
body  and  the  blood  of  the  Saviour  are  contained  in  the 
bread  :  but  the  presenl  demand  would  tend  to  revive 
that  long-forgotten  heresy.  Many  evils  and  inconve- 
niences were  now  prevented  :  for  instance,  the  blood  of 
the  Redeem*  r  wa  -  preserved  from  the  indignity  it  would 
endure  by  spilling'  the  wine  on  the  ground,  or  suffering 
it  to  become  sour.  How  could  such  evils  be  avoided, 
ifthi  ral  use  of  the  cup  were  granted?   And   be- 

3,  what  vast  quantities  of  wine  would  be  required 
fox  large  and  populous  parishes  !    Some  advisi  nd  a 

deputation  to  Germany  with  full  power  to  act  as  the 
welfare  and  safety  of  the  church  to  require, 

after  diligent   and   ac<  investigation.      Others  re- 

commended the  concession,  under  certain  restrictions 
and  conditions.96  and  thought  that  the  desire  might  In- 
regarded  as  a  weakness,  and  indulged,  as  Moses  per- 
mitted divorce  |  '  But  those  who  held  the 
opposite  opinion,  said  that  though  it  would  be  dam 
ous  to  refuse,  it  would  be  still  more  so  to  co: i 
her>             luld  triumph — Catholics  would  be  offended — 

w  might  1"'  gained,  but  more  would  be  lost — and 
their  adversaries  would  taunt  them  for  their  changeable- 

90  The  following  conditions  were  proposed   by  the  cardinal  of 

Mantua  j —  1.  Thai  thorn  to  whom  tin-  c session  should  be  granted 

should  cordially  receive  and  hold  nil  the  doctrines  and  ceremonies  of 
th>  Roman  church,  and  all  the  decrees  of  tht  council  of  Trent,  as 
well  those  which  ir,  re  yet  to  /«  pasted  as  thost  which  had  been  already 
published  .  —  •.'.  Thai  their  pnestsshould  believe  ami  teach  that  com- 
amnion  in  one  kind  is  nut  only  not  foreign  to  the  divine  command  ; 
but  laudable  and  binding,  unlets  the  church  otherwise  determine  ; 
ami  that  such  as  maintained  the  contrary  sentiment  should  not  enjoy 
the  proposed  privilege,  hut  bi  treated  as  heretics  : — '■'>  &  1.  Tli.it  they 
should  render  dm'  obedience  and  n>\  ereni  e  to  the  Pope,  and  to  their 
archbishops  and  bishops  i  5.  Thai  the  pri\  1 1  < ■  l" •  should  only  In.  In  - 
stowed  on  such  at  confessed  to  tht  priest,  according  to  Uu  custom  of 
the  church  ; — <">  Thai  great  care  should  In- taken  to  prevent  sacrilege 
and  profanation  Le  Plat,  v.  p.  455.  Certainly  this  was  not  the 
way  to  gain  thf  heretics  or  conciliate  th<>  disconlee' 


270  THE    MASS. 

ness  and  indecision.  The  abbot  of  Preval  spoke  with 
great  warmth,  and  even  ventured  to  say  that  the  demand 
of  the  cup  savoured  of  heresy  and  mortal  sin,  for  which 
lie  was  sharply  reproved  by  the  cardinal  of  Mantua,  and 
compelled  to  ask  pardon  on  his  knees.97 

Foscarari,  bishop  of  Modena,  laboured  to  prove  that 
though  the  concession  was  manifestly  evil,  it  was  never- 
theless necessaiy,  and  required  by  the  state  of  the  times. 
He  supported  his  argument,  as  did  many  more,  by  the 
authority  of  the  council  of  Basle  and  of  Paul  III.  The 
bishop  of  Leira  spoke  on  the  same  side,  and  dwelt  much 
on  the  opinions  expressed  by  the  emperor  and  his  am- 
bassadors, that  this  was  the  only  way  to  restore  peace 
to  the  church  and  check  the  inroads  of  heresy.  Some 
had  said  that  the  council  should  imitate  the  father,  who, 
though  he  forgave  his  prodigal  son,  waited  till  he  came 
to  repentance :  but  he  thought  they  should  rather  re- 
semble the  shepherd  described  in  the  gospel,  who  tra- 
versed mountains  and  deserts  in  search  of  the  wandering 
sheep,  and  when  he  had  found  it  bore  it  joyfully  on  his 
shoulders  to  the  fold  :  and  he  adverted  to  the  apostolic 
exhortation,  "Him  that  is  weak  in  the  faith  receive  ye," 
as  furnishing  ample  direction  and  authority.  Others, 
who  held  the  same  views,  adduced  the  example  of  the 
apostle  Paul  in  circumcising  Timothy. 

Drascovitch  twice  addressed  the  fathers.  In  his 
second  speech  he  briefly  alleged  the  arguments  that  had 
been  adduced  for  the  concession,  and  replied  to  his  op- 
ponents, exposing  with  much  energy  and  point  the  false 
reasonings,  needless  alarms  and  frivolous  objections  that 
had  been  urged  in  the  course  of  the  debate.  He  im- 
plored the  assembly  to  have  compassion  on  the  churches 
of  German}',  and  to  show  some  regard  to  the  solicita- 
tions of  a  powerful  monarch,  [the  emperor]  whose  ar- 
dent desire  for  the  restoration  of  peace  and  union  had 
impelled  him  to  press  this  request,   and  who   felt  so 

97  Although  the  AbboH  sided  with  the  anti-reformists  on  this  ques- 
tion, his  opinions  on  other  subjects,  particularly  the  superiority  of 
the  council  to  the  Pope,  were  so  little  in  accordance  with  those  ofthe 
legates  th;it  they  procured  his  recall,  on  pretence  of  business  con 
nected  with  the  order  to  which  he  belonged.  He  saw  through  the 
artifice,  and  felt  it  so  keenly  that  he  died  of  vexation  and  grief,  be- 
fore he  could  leave  Trent. 


I  II  B      M   I 

he  in  v.  r  spoke  of  it  witl 
i  ■    :  what  ' 

that  is  it  had  been  better 

unci!  had  nev<  I  multi- 

t  in  1  been  b  pt  in  o  e  Pope  by 

hope  of  obtaining  this  privik  ild  rend  them- 

.0111  Ins  authority  when  tl  that  their  hope 

W;iS  la 

I .  ii;.  spoke  last,  with  much  severity  and 

haug  i  use  for 

the  i  who  asked 

it,  he  would  ).  at   sons  of 

irch  and   suppi  y.  and  would  visit 

their  ol  th  a  di  Nei- 

ther md  for  the 

ala;  Let   'lie  fa- 

thers put  ti  i.  in  whose  cause 

they  wer  h       hurch  might  be  diminished  in 

number,  but  it.  could  u  ;.9* 

it.  9.)  a  division 

took  place.     It  exhibited  on  extraordinary  variety  of 

opinion,  provii  felt  themselves  placed 

in  a  very  difficult  situation.     0  it-d  ami  sixty- 

•  thus  dividi  pproved  of 

-ion:  thirty  mi  the  same  side,  but 

to  be  com- 
mitted to  tl  I '  ;>f — tbirty- 
dg]  erred  the 

i  u  inch] 
to  the  ccn  '      •  lun- 

ians  wer<  :  it  to  all  others — 

fourteen  desired  the  furtl  ement  of  the  sub- 

ject— at  or  neutral.  From  this 

chaos  of  sentim  ily  impossible  to  frame 

9  8 

the  pr<  French 

ami  one- 

»  ofth<  tained  thai  the 

cardinal  of  L<  were  to  ac- 

98  Pailav.  I  xviii.  <•.  1      Sarpi,  1  I  'cbrated  An- 
dresv  Duditli                           |                        speech  in  favour  of  coa- 

ii.  which  Le  i  .  r.  j>   4T"J —  I 

99  Pailav.  and  Sarpi,  ut  sup. 


272  THE    MASS. 

company  him  could  not  arrive  before  the  middle  of  Oc- 
tober. But  meanwhile  intelligence  of  the  views  and 
disposition  of  the  French  had  reached  Trent,  and  occa- 
sioned no  inconsiderable  alarm.  It  was  strongly  sus- 
pected that  they  would  vigorously  support  the  friends  of 
reform,  and  resist  the  encroachments  of  papal  power 
and  authority;  of  the  cardinal  of  Lorraine  it  was  said 
that  he  not  only  intended  to  advocate  the  concession  of 
the  cup,  but  also  the  removal  of  the  images  from  the 
churches.  Instead,  therefore,  of  yielding  to  the  request 
of  the  ambassadors,  the  legates  were  stimulated  by  then- 
fears  to  unusual  activity,  and  hurried  on  the  business  of 
the  council  with  a  precipitancy  that  was  sadly  incon- 
sistent with  the  dignity  of  the  assembly,  and  totally  de- 
structive of  calm  and  sober  deliberation.  Lanssac  re- 
monstrated and  threatened,  but  it  was  all  in  vain.1 

A  reforming  decree  had  been  prepared  under  the  su- 
perintendence of  Simonetta,  to  whom  that  department 
was  assigned.  As  might  have  been  expected,  it  was 
extremely  superficial,  and  fell  far  short  of  the  wishes 
and  demands  of  the  friends  of  pure  discipline.  With 
the  exception  of  the  first  chapter,  which  contained  some 
enactments  relative  to  the  characters  and  lives  of  the 
clergy  (useful  and  salutary,  if  put  in  force,)  it  consisted 
only  of  articles  of  minor  importance,  and  mostly  desti- 
tute of  general  interest.  The  prelates  received  it  with 
much  discontent,  and  some  of  them  uttered  their  com- 
plaints in  free  and  bold  language.  A  second  decree, 
relative  to  certain  abuses  in  the  celebration  of  mass, 
passed  almost  sub  sihntio.- 

The  question  of  the  cup  was  still  undecided,  as  no- 
thing certain  could  be  gathered  from  the  division  on 
that  subject.  But  by  dint  of  artful  management  and 
active  intrigue  the  legates  had  persuaded  a  majority  of 
the  fathers  to  agree  that  it  should  be  entirely  referred  to 
the  Pope — a  crafty  expedient,  adopted  to  neutralize  the 
opposition  of  the  reforming  bishops,  and  procure  a  tacit 
acknowledgment  of  the  inferiority  of  the  council  to  the 
infallible  head  of  the  church.  This  was  proposed  by 
the  cardinal  of  Mantua  at  a  congregation  held  on  the 

1  Pallav.  1.  xviii.  c.  7.     Sarpi,  s.  51.     Le  Plat,  v.  p.  470,  488. 
[  2  Pallav.  1.  xviii.  c.  6,  7.     Sarpi,  1.  vi.  s.  55. 


rm:    m  138 

1 1  was  the 
l  rni  of  a  In  difficulty;  the 

fathers  «,  1 1  ^ :  hey  would  1 1  illy 

incur  fori  of  the  mosl  important 

qu»  nvened  to  di  aid  on  a 

division  nil  [intheaffir  andthirty- 

:ily  in  tb 

3sion  was  hold  Sept.  17.  15C2, 
when  the  followi;  e  was  passed  respecting  the 

9 :  — 
"  That  the  ancient,  Complete  and  perfect  faith  and 
doctrine  of  the  hoi j  I         licchui  ecting  the  great 

my  the  euchi  rist  i  :neA  and  preserved 

in  its  purity,  and   all  errors  and  es  be  bani.-: 

away—  holy,  a  aeral  coun- 

cil ■     Trent,  lawfully  (       instructed  by  the 

illumination  of  thi    1!  irit,  teaches,  declares,   and 

hereby  decrees  to  be  announced  to  all  Christian  peo- 
ple, how  far  the  same  is  to  be  regarded  as  a  true  and 
proper  sacrifice. 

1   hat.    I.    Of  the  institution  of  the  most  holy  sacri- 
fice of  the  mass. 

t here  was  no  perfection  under  the  first  testa- 
ment, as  th<  \  •  I'  ifthe  weak- 
ness of  the  J                                       behoved  <  Sod,  the 

should 

of  Mel  'I  iord 

ho  might  coi.  rfec- 

ip.  c  8.  tch  had  previously  proposed  that 

in  n  to  tho  Pope  the  council  Bhonld  declare  in 

to  be  li  \'  'I  bj   bia 
II  |  for  this  proposition,  and  seventy-nine 

Imperial  and  French  ith  the  le- 

gates "ii  the  i  =i ' >■  - nt  i<>  !/••  enacted,  and 

inded  ilia!  ihi  .    In m l<l  be  wholly  occupied  « itli  re- 

formation.    I  _  turned  from  their  pur- 

e  to  I"-  treated 

M  tl,  :   but  the  -  ured  of  ti.'ii 

.  might  ! 
ird  and  i 
diami  sed,  with  fun  spi  1      ' 

•- 


274  THE    MASS. 

tion  as  many  as  should  be  sanctified.  He  therefore, 
our  God  and  Lord,  when  about  to  offer  himself  once  for 
all  to  Go:l  the  Father  by  his  death,  on  the  altar  of  the 
cross,  that  there  he  might  accomplish  eternal  redemp- 
tion— knowing-  that  his  priesthood  was  not  to  be  abo- 
lished by  death — in  the  last  supper,  on  the  night  in 
which  he  was  bi  tri  yed,  declared  himself  to  be  consti- 
tuted a  priest  for  ever,  after  the  order  of  Melchizedek, 
offered  his  body  and  blood  to  God  the  Father  under  the 
species  of  bread  and  wine,  and  by  these  symbols  deli- 
vered the  same  to  be  received  by  his  apostles,  whom  he 
then  appointed  priests  of  the  new  testament,  and  com- 
manded them  and  their  successors  in  the  priesthood  to 
offer  the  same,  saying  '  Do  this  for  a  commemoration  of 
me.'  Luke  xxii.  19.  Thus  hath  the  Catholic  church 
always  understood  and  taught  this  doctrine  ;  and  this 
the  Saviour  did,  that  he  might  leave  to  his  beloved 
spouse,  the  church,  a  visible  sacrifice,  such  as  human 
nature  required,  by  which  the  bloody  sacrifice  made  on 
the  cross  might  be  represented,  the  memory  thereof  pre- 
served to  the  end  of  the  world,  and  its  salutary  virtue 
applied  for  the  remission  of  those  sins  which  are  daily 
committed  by  us.1  For  as  the  Israelites  of  old  sacri- 
ficed the  passover  in  memory  of  their  departure  from 
Egypt,  so  the  Redeemer  instituted  a  new  passover. 
wherein  he  is  himself  sacrificed  by  the  church,  through 
the  priests,  under  visible  signs,  in  memory  of  his  passage 
from  this  world  to  the  Father,  after  he  had  redeemed  us 

4  "  The  eucharist  was  instituted  by  our  Lord  for  two  great  pur- 
poses, to  be  the  celestial  food  of  the  soul,  preserving  and  supporting 
spiritual  life,  and  te  give  to  the  church  a  perpetual  sacrifice,  by  which 
sin  may  be  expiated,  and  our  Heavenly  Father,  whom  our  crimes 
have  often  grievously  offended,  may  be  turned  from  wrath  to  mercy, 
from  the  severity  of  just  vengeance  to  the  exercise  of  benignant 
clemency The  di.ference  between  the  eucharist  as  a  sacra- 
ment and  sacrifice  is  very  great,  and  is  twofold  ;  as  a  sacrament  it 
is  perfected  by  consecration ;  as  a  sacrifice,  all  its  efficacy  consists 
in  its  oblation.  When  deposited  in  a  tabernacle  or  borne  to  the  sick, 
it  is  therefore  a  sacrament,  not  a  sacrifice.  As  a  sacrament,  it  is 
also  to  the  worthy  receiver  a  source  of  merit,  and  brings  with  it  all 
those  advantages  which  we  have  already  mentioned  ;  as  a  sacrifice, 
it  is  not  only  a  source  of  merit  but  also  of  satisfaction.  As,  in  his 
passion,  our  Lord  merited  and  satisfied  for  us;  so  in  the  oblation  of 
this  sacrifice,  which  is  a  bond  of  Christian  unity,  Christians  merit 
the  fruit  of  his  passion,  and  satisfy  for  sin."      Catechism,  p.  247, 


Till      M  v-' 

by  the  Bhedding  of  his  blood,  delivered  us  from  the 
power  of  darkness,  and  translated  us  into  his  kingdom. 
\  id  truly  this  is  I  an  oblation'  which  cannot  be 

defiled  by  any  unworthiness  or  sin  of  the  offerer;  re- 
specting  which  the  Lx»rd    foi  by  Malachi  that  it 

should  l"'  offered  in  every  place  to  his  name,  which 
l  among  the  <  rentiles:  as  also  the  apostle 
did  not  obscurely  intimate,  when  he  said,  in  his  epistle 
to  the  Corinthians,  that  those  who  were  polluted  by  par- 
ticipation of  the  i  vils,  could  nol  be  partakers 
of  the  table  of  the  Lord;  understanding  that  the  word 
'table'  was  always  used  for  'altar.'  Finally,  this  is  the 
sacrifice  which  was  figuratively  repri  va- 
rioi:  .t'll  in  the  times  of  nature  and  of  the 
law:  .-nice  it  includes  every  good  which  was  &igni 
by  them,  and  is  the  consum  nation  and  perfe*  lion  of 
them  all. 

■  '  Hat.  II.    That  tlif  sacrifice  of  the  mass  is  propitia- 
tory, both   fur  tin1  living  and  the  dead. 

\nd  since  the  same  Christ  who  once  offered  him- 
self by  his  blood  on  the  altar  of  the  cross,  is  contained 
in  this  divine  sacrifice  which  is  celebrated  in  the  mass, 
and  ottered  without  blood,  the  holy  council  teaches  that 
this  sacrifice  illy  propitiatory,  and  made  by  Christ 

himself;  so  that  if  we  approach  God  contrite  and  peni- 

wilh  a  true  heart  and  si.  lith,  with  fear  and 

.    ■    son- 
able  aid.'   I  leb.  i\ .  16.     I ■'•  lly  G 
by  this  i  repi  nt- 

e,  and  ; 
for  '  red  by  the  min 

the  pri'  le  and  ■  which  <  !hrist 

then  ofl  i  £  is 

different."      And  'that  bloo'! 

\\  mil 

the  -  with  tint  ofl  »  one  and  the 

■ante,  Christ  Jesns,  wh  himself,  one nly,  abl  ifice 

on  the  bjIbj  of  the  cr bloody  and  unbloody  \  -nil 

one  .mil  mi-  same,  ami  the  oblation  of  the  ■  mm  i-.  daily  i  in 

tbeeuob  rifice,  in  obedience  to  the  command  of  our  Lord. 

'  This  do.  fora  comBienionition of  m       I  nuna 


276  THE    MASS. 

plentifully  enjoyed  by  means  of  this  unbloody  one;  so 
untrue  is  it  that  the  latter  derogates  from  the  glory  of 
the  former.  Wherefore  it  is  properly  offered,  according 
to  apostolic  tradition,  not  only  for  the  sins,  punishments, 
satisfactions,  and  other  necessities  of  living  believers, 
but  also  for  the  dead  in  Christ,  who  are  not  yet  tho- 
roughly purified.6 

"  Chap.  III.   Of  masses  in  honour  of  the  saints, 

"Although  the  church  is  accustomed  lo  celebrate 
sometimes  certain  masses  in  honour  and  memory  of  the 
saints,  nevertheless,  it  teaches  that  sacrifice  is  not  offer- 
ed to  them,  but  to  God  only,  who  has  crowned  them 
with  glory ;  whence  the  priest  does  not  say,  '  I  offer 
sacrifice  to  thee,  Peter,  or  Paul,'  but  giving  thanks  to 
God  for  their  victories,  he  implores  their  patronage,  that 
they  whom  we  commemorate  on  earth  may  vouchsafe 
to  intercede  for  us  in  heaven.7 

Christ  our  Lord ;  the  ministers  who  offer  this  sacrifice  consecrate 
the  holy  mysteries  not  in  their  own,  but  in  the  person  of  Christ  .... 
That  the  holy  sacrifice  of  the  mass,  therefore,  is  not  only  a  sacrifice 
of  praise  and  thanksgiving',  or  a  commemoration  of  the  sacrifice  of 
the  cross,  but  also  a  sacrifice  of  propitiation,  by  which  God  is  ap- 
peased and  rendered  propitious,  the  pastor  will  teach  us  a  dogma 
denned  by  the  unerring  authority  of  a  general  council  of  the  church. 
As  often  as  the  commemoration  of  this  victim  is  celebrated,  so  often 
is  the  work  of  our  salvation  promoted,  and  the  plenteous  fruits  of  that 
bloody  victim  flow  in  upon  us  abundantly  through  this  unbloody  sa- 
crifice."    Catechism,  p.  249,  250. 

6  "  Such  is  the  efficacy  of  this  sacrifice,  that  its  benefits  extend 
not  only  to  the  celebrant  and  communicant,  but  also  to  all  the  faith- 
ful, whether  living  or  numbered  amongst  those  who  have  died  in  the 
Lord,  but  whose  sins  have  not  yet  been  fully  expiated."  Catechism 
p.  250. 

The  following  prayer  is  presented  at  the  "  Oblation  of  the  Host ;" 
"  Accept,  O  Holy  Father,-  almighty  and  eternal  God,  this  unspotted 
host,  which  I  thy  unworthy  servant  offer  unto  thee,  my  living  and 
true  God,  for  my  innumerable  sins,  offences,  and  negligences,  and 
for  all  here  present;  as  also  for  all  faithful  Christians,  both  living  and 
dead ;  that  it  may  avail  both  me  and  them  to  life  everlasting.  Amen." 
Ordinary  of  the  Mass. 

7  The  following  prayers  will  further  explain  the  meaning  of  the 
council:  — 

"Receive,  O  holy  Trinity,  this  oblation  which  we  mdke  to  thee 
in  memory  of  the  passion,  resurrection,  and  ascension  of  our  Lord 
Jesus  Christ,  and  in  honour  of  the  blessed  Mary,  ever  a  virgin  of 


Till  ^'i7 

'  (  '.:  v  p.  I  V.    Oft/ic  canon  of  (he  mass. 

Vnd  sim  holy  services  should  1  • 

ministered  in  ;i  holy  manner,  and  this  sacrifice  is  the  ho- 
liest  of  all,  the   Catholic  church  hath  man.  ;igo 

instituted  a  sacred  canon,  in  order  that  it  might  be  w 
thilv  and  reverently  offered  and  received  ;  which  canon 
is  so  free  from  every  error,  as  to  contain  nothing  which 
does  not  powerfully  savour  of  holiness  and  piety,  and 
tend  to  raise  the  minds  of  the  worshippers  to  God;  for 
it  is  composed  of  the  v.  •  .'our  Lord  himself,  the  tra- 

ditions of  the  apostles,  and  the  pious  u  ol  ;toly 

pontiffs.0 

■  <   i!  \!\  V.   Of  the  soh  ■■  of  ike  sacrifice  of 

the  mass. 

"Seeing  thatsuch  is  the  nature  of  man,  that  he  can- 
not  ea>  raised    to  the  contemplation  of  divine 
things  without  external  aid,  holy  mother  church  1. 
instituted  certain  rites,  as  for  instance,  that  some  parts 

blessed  John  Baptist,  the  holy  apostles  Peter  and  Paul,  and  of  all 
the  saints;  that  it  may  he  available  to  their  honour  and  our  Salva- 
dor! ;  and  ma]  wchsafe  to  intercede  for  as  in  bea\  en,  whose 
memory  we  celebrate  on  earth.  Thiough the  same  Christ  our  Lord. 
Amen."     Ordinary  of  tiu  Mass. 

"  May  the  intercession,  •■.<  beseech  thee,  O  Lord,  of  bishop  Pe- 
ter  thy  apostle,  render  the  prayers  and  offi  ri  igs  ofth  h  ac- 

ible  to  thee  ;  tl  :i  the  mj  steries  we  ci  i  a  his  honour,  may 

obtain  for  us  the  pardon  ofonr  sins." 

•■  Sanctify,  <)  Lord,  the  offerings  of  thy  people  by  the  prayers  of 
Paul  thy  apostle  ;  that  what  is  acceptable  to  thee,  because  by  thee 
instituted,  may  b»  U  more  acceptable  by  his  intercession." 

Breviar.  Jan.  IS.thef  Peter's  chair  at  Rome. 

The  "offering"  is<  hrist  himself,  and  the  prayer  is  that  the  Re- 
deemer's sacrifice  may  avail  to  procure  pardon,  through Uu  interces- 
sion of  Peter  and  Paul!  Christ  himself  offered  in  honour  of  a  saint! 
I  King  the  servant  above  the  Lord  1    [s  it  less  than  b 

phena 

Tin'  canon  of  I  3  is  "  the  in  part  of 

this  divine  service,  which  is  read  with  a  low  voice,  as  well  to  expi 

Jem f  Christ  in  his  passion,  and  his  biding  at  that   time  his 

glory  and  hi-  divinity,  asto  signifj  the  vast  importance  of  that  com- 
mon       -         II  mankind,  which  th  -  then  representing 
it  w  ere  in  secret  to  the            i  lod;  and  the  re\  erence  and  awe  \\  ith 
which  boih  priest  and                                  i    l  thi    •  trernendooi 
mysteries."     Garden  Of  the  SonJ,  p 

24 


278  THE    MASS. 

of  the  mass  should  be  spoken  in  a  low  tone  of  voice, 
others  in  a  louder.  Ceremonies  are  also  used,  such  as 
mystical  benedictions,  lights,  incense,  vestments,  and 
others  of  the  same  kind,  gathered  from  apostolic  disci- 
pline and  tradition,  whereby  the  majesty  of  this  great  sa- 
crifice is  set  forth,  and  by  these  visible  signs  of  religion 
and  piety  the  minds  of  the  faithful  are  excited  to  the 
contemplation  of  the  deep  truths  which  are  therein  con- 
tained.9 

9  It  would  be  a  tedious  task  to  enumerate  and  describe  tbese  cere- 
monies— the  genuiluxions,  fumigations,  obeisances,  ablutions,  cross- 
ings, &,c.  &c.  which  form  essential  parts  of  Roman  Catholic  wor- 
ship. Instead  of  attempting  this,  we  will  furnish  our  readers  with 
certain  explanations  of  their  meaning  and  intention,  as  supplied  by 
Roman  Catholic  writers. 

"  These  ceremonies  are  in  general  very  ancient,  and  may  be  trac- 
ed as  far  back  as  the  second  or  third  century.  The  language  is  that 
which  prevailed  at  the  period  of  the  introduction  of  Christianity ;  the 
dresses  are  nearly  of  the  same  era.  The  surplice,  called  in  Latin 
alba,  was  probably  borrowed  from  the  linen  cphod  worn  by  the  Le- 
vites  in  their  functions  under  the  old  law.    The  other  vestments  are 

Roman The  use  of  torches  and  of  incense   is  supposed  to  have 

been  introduced  into  the  church  in  the  third  century  ;  it  originated 
in  the  East,  but  soon  became  general ;  it  was  founded  on  figurative 
reasons.  The  former  were  borne  before  the  book  of  the  gospel,  and 
reminded  the  faithful  of  the  light  diffused  over  the  universe  by  the 
promulgation  of  the  sacred  volume,  and  of 'the  true  light  that  en- 
lightened] every  man  that  cometh  into  the  world.'  The  latter  had 
been  expressly  commanded  in  the  old  law,  and  was  considered  in 
the  new  as  afit  accompaniment  to  be  offered  with  the  prayers  of  the 
saints,  upon  the  golden  altar  before  the  throne."  Eustace's  Italy, 
vol.  ii.  p.  183 — 187. 

"  With  regard  to  the  vestments  in  which  the  priest  says  mass ;  as 
the  mass  represents  the  passion  of  Christ,  and  the  priest  there  offi- 
ciates in  his  person,  so  these  vestments  in  which  he  officiates  repre- 
sent those  with  which  Christ  was  ignominiously  clothed  at  the  time 
or  his  passion.  Thus  the  amice  represents  the  rag  or  clout  with 
which  the  Jews  muffied  our  Saviour's  face,  when  atevery  blow  they 
bid  him  prophesy  who  it  was  that  struck  him.  St.  Luke,  xxii.  64. 
The  alb  repiesents  the  white  garment  with  which  he  was  vested  by 
Herod  ;  the  girdle,  maniple,  and  stole,  represent  the  cords  and  bands 
with  which  he  was  bound  in  the  different  stages  of  his  passion  ;  the 
chasuble,  or  outward  vestment,  represents  the  purple  garment  with 
which  he  was  clothed  as  a  mock  king;  upon  the  back  of  which 
there  is  a  cross,  to  represent  that  which  Christ  bore  on  his  sacred 
shoulders  :  lastly,  the  priest's  tonsure,  or  crown,  is  to  represent  the 
crown  of  thorns  which  our  Saviour  wore. 

"  Moreover,  as  in  the  old  law,  the  priests,  that  were  wont  to  offi- 
ciate in  sacred  functions,  had,  by  the  appointment  of  God,  vestments 
assigned  for  that  purpose,  as  well  for  the  greater  decency  and  solem- 


Tiir     s  188 
Chap.  VI.  0  h  the  priest  only  commu- 

I  .  ouncil  could  v.  i  very  mass 

Faithful  who  are  present  would  commi  aot  in 

spiritual  affection  only,  but  also  in  tl  mental  re 

i  order  that  the  fruit  of  this 
•  holy  sacrifice  might 
But  although  this  is  oo1  alwi  mncil  <loes 

not  then  odemn  those  m  t  which  the  pri 

only  sacramen  tally  communii  pri- 

vate and  unlawful,  but  approves  and  commends  them. 
For  even  such  masses  ought  to  b  ed  common  to 

all.  partly  b  pie  do  spiritually  com- 

nity  of  the  divine  worship,  as  to  signify  and  represent  the  \irtue9 
which  God  required  oi  his  ministers;  so  it  was  proper  that  in  the 
clmrch  of  the  new  testament,  Christ's  ministers  should  in  their  sa- 
cred functions  be  distinguished  in  like  manner  from  the  laity,  bj 
their  Bacred  vestments;  which  might  also  represent  the  virtue-: 
which  <iod  requires  in  them  :  thus  the  amice,  which  is  first  put  up- 
on the  head,  represents  divine  hope,  which  the  apostle  calls  the  heir 
met  of  salvation  :  the  alb,  innocence  of  life  ;  the  girdL  I  with  which 
the  lores  are  begirt,  |  purity  and  chastity;  the  manivlt  I  which  is  put 
.«n  the  left  arm,)  patient  suffering  of  the  labours  or  this  mortal  life; 
the  stole,  the  sweet  yoke  of  Chnst,  to  !>••  borne  in  this  life,  in  order 
to  a  happy  immortality;  in  fine, the  chasuble,  whicb  is  uppermost, 
and  covers  all  the  rest,  represents  the  \  irtue  of  charity. 

••In  these  vestments  the  church  makes  use  of  five  colours,  viz.  the 
trluu  on  the  feasts  <>f  our  Lord,  of  th              I  Virgin,  ofthe  angels, 
and  ofthe  saints  that  werenol  martj  rs;  the  red  on  the  feasts  of  Pen- 
rt,  ofthe  invention  and  exaltation  ofthe  cross,  and  of  the  apos- 
tles and  martyrs;  the  violet,  which  is  the  penitential  colour,  in  the 
'rnii.il  times  of  Advent  and  Lent,  and  upon  vigils  and  ember 
days;  the  green  oa  most  ofthe  other  Sundays  and  Ferias  [common 
ghoul  the  year;  and.theWocA  on  Good  Friday,  and  in 
■  r  the  dead. 
•  We  make  a  reverence  to  the  altar  npon  which  said,  be- 
cause it  i^  the  seat  of  these  dh  ine  mysteries,  and  a  figure  "l  '  hrist, 
i-  not  only  on r  prutt  and  sacrifice,  but  our  altar  too,  inasmuch 
e  offer  our  prayers  and  sacrifices  through  him.     I  pon  the  altar 
.  crucifix,  that,  a-  the  m                I  in  remembr 
i                       i  and  death,  1  »* »t I i  priest  and  | pie  may  have  be- 
fore their  eyes,  during  this  sacrifice,  the  image  that  puts  them  in 
mind  of  his  passion  and  death.     And  there  are  always  lighted  can- 
dles n| the  altar  during               ■  well  to  honour  the  \  ictory  and 

triumph  of  our  great  king!  w  hicb  is  there  celebrated)  by  these  lie 
which  are  tokens  of  our  joy  and  of  his  glory,  as  to  denote  the  light  of 
faith,  with  which  we  arc  to  approach  to  him.  '    Garden  of  the  goal, 
>.  96—96, 


280.  THE    MASS. 

municate,  and  partly  because  they  are  celebrated  by  the 
public  minister  of  the  church,  not  for  himself  only,  but 
also  for  all  the  faithful  who  belong  to  the  body  of  Christ. 

"  Chap.  VII.  Of  mixing  water  iciththe  wine  in  offering 

the  cup. 

':  Further,  the  holy  council  reminds  all  men  that  the 
priests  are  commanded  by -the  church  to  mix  water  with 
the  wine  in  the  cup,  when  they  offer  the  sacrifice  ;  part- 
lj*,  because  Christ  the  Lord  is  believed  to  have  done  the 
same,  and  partly  because  water,  together  with  blood, 
flowed  from  his  side,  which  sacrament  is  brought  to  re- 
membrance by  this  mixture :  and  since  people  are  re- 
presented by  water,  in  the  apocalypse  of  blessed  John,  the 
union  of  believers  with  Christ  the  head  is  thus  also  re- 
presented. 

u  Chap.  VIII.  The  mass  not  to  be  celebrated  in  the  vul- 
gar tongue — its  mysteries  to  be  explained  to  the 
people. 

"Although  the  mass  comprises  abundant  instruction 
for  those  who  believe,  it  has  not  been  deemed  expedient 
hy  the  fathers  that  it  should  be  every  where  celebrated 
in  the  vernacular  tongue.  Wherefore,  lest  the  sheep  of 
Christ  hunger,  and  the  children  ask  bread  and  there  be 
none  to  break  it  to  them,  through  the  universal  retention 
of  a  custom  which  has  been  approved  hy  the  holy  Ro- 
man church,  the  mother  and  mistress  of  all  churches, 
the  holy  council  commands  all  priests  having  cure  of 
souls,  to  intersperse  in  the  celebration  of  the  mass,  either 
personally  or  by  others,  explanations  of  what  has  been 
read,  and  frequently  to  expound  the  mystery  of  this 
most  holy  sacrifice,  especially  on  Sundays  and  feast- 
days.  '  ° 

1°  Pallavicini  gives  three  reasons  for  the  prohibition  contained  in 
the  decree.  1.  The  difficulty  of  procuring  thoroughly  accurate 
translations,  so  as  to  preserve  the  true  sense  of  the  church.  2.  The 
inconvenience  that  would  arise  from  priests  being  able  to  officiate 
only  in  one  country.  3.  The  importance  of  preventing  the  myste- 
ries of  the  faith  from  becoming  the  subject  of  common  conversation 
and  discourse,  lest  contempt  or  heresy  should  be  promoted.     Lib. 


i  ii  r.    m  ISA  28  I 

Chap.  IX.  P  ns. 

that  inthisage  many  -  rninat- 

h  and  d 
this  ancient  faith,  whi  pel, 

ili«-  trad 
rable  fathers;  this  ouncil,  having  frequently, 

the  subject,  hath 
termined  by  unanimous  consent  to  condemn  and   root 
out  of  the  church  all  that  is  contrary  to  this  pure  faith 
and*  trine,  by  the  cai  (subjoined. 

■C  \\  tall  affirm,   that  a  true  and 

proper  sacrifice  is  not  offered  to   God  in  the  mass;  or 

rviii.  c  10.     [t  is  peculiar  to  the  Romish  church,  to  maintain  that 
••  ignoran  mother  of  devotion." 

Gothex thus  defends  the  |  of  hischnrch:— "He  [the  < 

lliolic]   is  commanded  1  it  tlie  church  service,  and  to  hear 

mass;  and  in  this  h<>  i-  instructed,  not  so  much  t<>  understand 
words,  'is  to  know  trlmt  is  done.  For  the  mass  l><  in:;  a  sacrifice, 
wherein  i>  dailj  commemorated  the  death  and  passion  of  Christ,  by 
an  oblation,  made  by  the  priest,  of  the  body  and  blood  ofthe  imma- 
culate Lamb,  under  the  symbols  of  bread  and  wine,  according  to  his 
own  institution ;  it  i<  not  so  much  the  business  ofthe  congregation 
present  to  employ  tbeii  ears  in  attending  tothe  word-,  as  their  hearts, 
in  contemplation  ofthe  divine  m  j,  by  raising  op  fervent  ai 

rjonsof  love,  thanksgiving,  ntions  of  amend- 

a         i      t  thus  having  their  hearts  ind  intention  united  with 
the  priest  maj  be  partakers  of  his  prayers,  and  the  sacrifice 

-  then  offering;  than  which  he  b  -  5  is  1 

abb-  ■    1 ,  v.    !  for  the  raising  of 

thesi  -  in  bis  a  iul,  .in  I  filling  bis  heart  with  love  and  di 

tji.n.  he  thinks,  in  this  case,  there  1-  little  need  of  words;  a  true 

faith,  without  these,  1-  all-sufficient...  It  nothing  therefore  concerns 

bon.that  the  mass  Latin;  ifthe  church  has  order- 

ed  it  thus  j  in  faith,  so  in  the  external  worship 

aid  la  prevent  the  alterations  am!  changes  which  it  would 

ed  1 1  it'  in  tin-  vulgar  language,  and  for  other  good  reasons 

— what  is  thai  to  him  '     He  should  receive  bul  little  advantage  it'  it 

%s.  -re  in  his  mother  long         1   11  besides  that  the  g 

m  M  Ion  not  possible  be  should  bear  it,  the  words 

do  not  belong  to  him,  but  to  the  only  :  his  obligation  i>. 

t.p  accompany  the  priest,  in  prayer  and  spirit,  to  be  a  joint  offerer 

with  bin  -  mted,    and    to 

te  in  !n~  -  pas- 

-  _  to  the  directions  he  finds  in  bis  English  prayer-books, 

of  which  tin  .  forth  lor  the  h<d[>  ofthe 

win, -lit.,  t  the  meaning  of  every  part  and 

pply  th<  ir  devotions  according' 

ly."     1'  t.  p.  54—    : 


282  THE    MASS. 

that  the  offering  is  nothing  else  than  giving  Christ  to 
us,  to  eat :  let  him  be  accursed. 

"2.  Whoever  shall  affirm,  that  by  these  words,  'Do 
this  for  a  commemoration  of  me,'  Christ  did  not  appoint 
his  apostles  priests,  or  did  not  ordain  that  they  and  other 
priests  should  offer  his  body  and  blood :  let  him  be  ac- 
cursed. 

"3.  Whoever  shall  affirm,  that  the  sacrifice  of  the 
mass  is  only  a  service  of  praise  and  thanksgiving,  or  a 
bare  commemoration  of  the  saciificemade  on  the  cross, 
and  _  not  a  propitiatory  offering;  or  that  it  only  benefits 
him  who  receives  it,  and  ought  not  to  be  offered  for  the 
living  and  the  dead,  for  sins,  punishments,  satisfactions, 
and  other  necessities  :  let  him  be  accursed. 

"4.  Whoever  shall  affirm,  that  the  most  holy  sacri- 
fice of  Christ,  made  on  the  cross,  is  blasphemed  by  the 
sacrifice  of  the  mass  :  or  that  the  latter  derogates  from 
the  glory  of  the  former  :  let  him  be  accursed. 

"5.  Whoever  shall  affirm,  that  to  celebrate  masses  in 
honour  of  the  saints,  and  in  order  to  obtain  their  inter- 
cession with  God,  according  to  the  intention  of  the 
church,  is  an  imposture  :  let  him  be  accursed. 

"  6.  Whoever  shall  affirm,  that  the  canon  of  the  mass 
contains  errors,  and  ought  therefore  to  be  abolished  :  let 
him  be  accursed. 

"7.  Whoever  shall  affirm,  that  the  ceremonies,  vest- 
ments, and  external  signs  used  by  the  Catholic  church, 
in  the  celebration  of  the  mass,  are  excitements  to  irre- 
ligion,  rather  than  helps  to  piety:  let  him  be  accursed. 

"  8.  W  noever  shall  affirm,  that  those  masses  in  which 
the  priest  only  communicates  sacramentally  are  unlaw- 
ful, and  therefore  ought  to  be  abolished:  let  him  be  ac- 
cursed. 

"  9.  Whoever  shall  affirm,  that  the  practice  of  the 
Roman  church,  in  uttering  with  a  low  voice  part  of  the 
canon  and  the  words  of  consecration,  is  to  be  condemn- 
ed; or  that  the  mass  should  be  celebrated  in  the  vernac- 
ular language  only ;  or  that  water  is  not  to  be  mixed  in 
the  cup  with  wine,  when  the  sacrifice  is  offered,  because  it 
is  contrary  to  Christ's  institution  :  let  him  be  accursed." 

To  the  Romish  clergy,  the  mass  has  ever  been  the 
source  of  gainful  traffic.  The  fiction  of  purgatory  has 
enabled  them  to  work  powerfully  on  the  affections,  the 


1..:. 

i    3 
;  rrelativi 

of  winch  i  in.     If 

me  work  of 
.   ;i  liberal  donation  has  the  promise  of 

oary  interest  of  no 
'i     I;  mcil  forbore  to 

port  of  tins  dogma,  founding 
Uy  on  tradition  and  the  authority  of  the  chu: 
Sue':.  rely  occurs.13 

!  nobly  I  church  I  1. 

rath  ords  with  rny  understands  I  by 

my  vo.      I  h  others  also,  than  ten  thousand 

words  in  an  unknown  to*  I   I  ur.  xiv.  19.     The 

torn  of  celebrating  mass  in  the  Latin  language  only 
stands  in  direct  contradiction  to  his  reasoning  in  that 
ortant  chapter,  and  is  not  less  op]  i  the  testi- 

mony of  historj  it  is  to  the  authority  of  scripture. 

at  wizards,  who  "peeped  and  muttered," 
R  Catholic  priest  recites  a  considerable  part 

nee  in  a  low,  murmuring  voice,  entirely  unintel- 
ligible to  the  people.    If  it  be  said  that  they  are  allowed 
use  of  translations,   it  may  be  replied  that  those 
translations  cr.  ted  portions  of  the  ser- 

lat  it  is  obvious'  icticable  to  derive  any 

•   time  of  worship.     The 
a  of  cci  3,  the  fj  i  hanges  of 

to  the  senses,  cannot  but 
Me  obstacle 
to  all  ;  of  the  kind  ;   to  say  nothing  of  the  diffi- 

|    HI       u    net — those  who  i  erection  of  a  chapel, 

-  indajr  pi 
.i :  and  thai  a  mess  mil  H  r:i  year, 

■  tin  ir  souls aftir  n't  atfi." 

lin?  -       t_v  for  the  r  lit  foftha 

I  a„(i  ;,,•  •■  j"iir  masses  iu 

"'»  bciiifartursjituig  and.di.ail" 

Laity'e  I 

Bellannine  (Dell       ,  1       i     7     addooes 2 Mascabee* zil 
46.    •  !•  i-  therefore  a  holy  and  w  tbongbt  to  pray  for  the 

•  ie  Btrong 
OU  ImrjiW  w!i,t  value  te  set 
up  ,n  tfa  rjphal  boolv. 


284  THE    MASS. 

culty  of  reading  with  advantage,  while  at  the  same  time 
the  service  is  being  carried  on  in  another  tongue.  Of 
this,  Roman  Catholic  instructors  are  fully  aware.  Their 
hooks  of  devotion  contain  no  directions  for  the  use  of 
the  translated  Missal,  but,  rather  aim  to  recommend 
■what  is  termed  spiritual  communion,  that  is,  meditation 
en  what  the  priest  is  supposed  to  be  saying. 

It  is  the  dishonour  cast  upon  our  blessed  Saviour  that 
justly  exposes  the  mass  to  the  indignant  rejection  of 
scriptural  christians,  and  induces  them  to  subscribe 
heartily  to  the  language  of  the  church  of  England,  stig- 
matising it  as  a  collection  of  "blasphemous  fables"  and 
"  dangerous  conceits." J  3  Place  by  the  side  of  this  de- 
cree the  Epistle  to  the  Hebrews,  and  then  "look  on 
this  picture  and  on  that !"  How  different  the  one  from 
the  other!  Surely  nothing  but  an  inveterate  habit  of 
perverting  Scripture  to  serve  a  purpose  could  reconcile 
the  mind  to  such  interpretations  as  are  here  propounded. 
According  to  the  Apostle  Paul,  Christ  is  our  High  Priest, 
who  has  offered  himself  "once  for  all,"  and  "by  his 
one  offering  hath  perfected  for  ever  them  that  are  sanc- 
tified." Exalted  at  the  right  hand  of  God  he  "ever 
liveth  to  make  intercession  for  us."  Having  entered 
into  the  holy  place  he  presents  himself  to  the  Father  as 
"the  Lamb  that  was  slain,"  and  his  presence  there 
pleads  for  the  penitent.  "  He  is  able  to  save  to  the 
uttermost  them  that  come  unto  God  by  him."  The 
privilege  of  direct  access  to  the  Almighty  is  granted  by 
his  mediation  to  all  who  repent  and  believe.  They  need 
no  earthly  priest  to  introduce  them.  Jesus  only  is  then- 
priest;  his  perfect  sacrifice,  which  never  needs  to  be 
repeated,  is  the  warrant  for  their  approach  to  God.  It 
w  ere  blasphemy  to  say  that  any  thing  more  is  required, 
or  that  a  fellow-sinner  can  propitiate  Deity  and  open 
the  path  to  pardon  for  the  repenting  rebel.  But  by  the 
obedient  Roman  Catholic  his  priest  is  regarded  as  all  in 
all.  To  him  he  confesses  his  sins;  from  him  he  re- 
ceives absolution  ;  he  is  vested  with  thtt  f/ondrous  power 
of  transmuting  the  bread  and  wine  into  the  real  body 
and  blood  of  the  Lord ;  and  the  impiety  is  consummated 
when  the  sacrament  is  made  a  sacrifice,  and  a  sinful 

13  Thirty-first  article, 


Till.     M 

•  •  that  he  actually  offers  to  the 

•■  the  sp  tim  whose  "  blood  ch 

:ii  all  i  lis  is  in  hut  to  give  to  the  prii 

the  '  .  and  the  natural  effect  is  thathe, 

not  the  1  lord  J<  is  the  objed  of  tl 

rd.     A    :  uilar  r<  mat  I  ie  applied  to  ma   ies  in 

y  of  the  saints,  in  which  the  i  icrifice  of  the 
or  is  profanelv  I  in  be 

*ed to  t]       '         I  [igh,       i  -.•  the  inter- 

si     Thus  the  glory  of  the  incar- 
pled  under  feel ;  lie  is 
just  rights;  and  impostors  usurp  the  honour 
which  is  only:  Great  Hij      Pri<   t,  whohatb 

■  ■.I  into  the 

I  tionofcerta  ises  in  the  celebration  of 

mass  was  the  subj  md  decree.     Avarice, 

in-..  ,   and    superstition  were  mentioned    as  the 

springs  of  those  abuses.     Unreasonable  pecuniary  sti- 
pulations 01  or  new  masses,  were  condemned 
savouring  of  simoniacal  pravity  and  base  gain.     It 
required  that  officiating  priests  should  be  men  of 
good  cl            .-  and  becoming  deportment,  and  that  all 
licentious  music,  and  whatever  was  inconsistent  with 
the  gravity  of  a  religious  service  should  !iccL 
V.               .1    to  superstitious  obsen             it  was  well 
known   that  lb.                              -rous  to  be  described, 
and                                                                            t  on  the 
church;  a  general  authority  wa         ted  in  the 
bishops                   Its  of  tki    h                  i  prohibit,  cor- 

:  i    .  and  other 

on. 

if  reformation.     Tts 

t.     1  \e  i  les  there- 

• 

the  clergy,  a  ...  it  contained 

not;.  rable  to  the  w  ;   'ions  of 

(  [uently  subji  ote  I  to  severe 

:.i. 

\  blished,  declaring  that  the 

•  y  was  r( 

I-  I  'on tiff,  who  in  his  v. 

would  d  point,  should  be  □ 

ful  to  tl  vealth  at  largi    ;md 


286  THE    MASS. 

salutary  to  those  who  petitioned  for  the  privilege. 
About  forty  of  the  fathers  recorded  their  dissent  from 
this  decree. '  4 

14  Pallav.  I.  xviii.  c.  9.  Sarpi,  1.  vi.  s.  58.  A  document  was  read 
at  this  session,  purporting  to  be  the  confession  of  one  Abdissi,  Patri- 
arch of  Masai  in  Assyria,  who  had  visited  Rome  to  receive  from  the 
Pope  the  confirmation  of  his  appointment  to  office.  He  promised 
true  allegiance  to  the  pontiff,  and  obedient  reception  of  all  the  de- 
crees of  the  council,  the  future  as  well  as  the  past.  The  Romanists 
attached  a  great  deal  of  importance  to  this  event:  the  submission 
of  a  high  dignitary  of  the  Eastern  church  seemed  a  very  favourable 
opening  for  papal  ambition  :  but  it  eame  to  nothing.  Le  Plat,  v» 
p.  407— 501, 


387 


CHAPTER  XL! 


Tin     im:ii:stiiood. 


rmination  to  close  tin-  Council — Debates  on  (he  sacrament  of 
and  mi  the  divine  right  of  episcopacj  and  of  residence — 
v  rival  of  tin'  cardinal  of  Lorraine,  and  the  French  prelates — their 
\  iews  and  Intentions— Fears  of  tin-  papal  part]  — Miscellaneous 
historical  notices — Frequent  prorogations  "I'  the  session — Tw  sir- 
t\  - 1  ii  i  i;d  Session  —  Decree  mi  the  sacrament  of  orders — Viru  of 
the  spiritual  and  temporal  power  of  the  Pope — Decree  of  refor- 
mation. 

Tin:  Pope  had  resolved  to  bring  the  councilto  a  speedy 
termination,  and  tints  deliver  himself  from  the  vexa- 
tions and  alarms  whi<  I  him  during  its  con- 
tinuance.  To  accomplish  his  purpose  he  spared  no 
pro:  well  knowing  that  it  would  be  very  easy  to 
put  insuperable  difficulties  in  the  way  of  their  perform- 
anc<       B      at  length  the  dispatches  received  from  the 

itescom  !.im  that  nothing  short  of  a  bona  tide 

satisfactory. '  *     He  wrote  to  thi 
to  this  —that  he  was  willing  to  consent  to  all 

just  and  necessary  amendment —  that  a  committee  might 
be  appointed  lo  examine  the  memorials  which  had  been 
pres  t  various  times  by   the  ambassadors,    and 

ct  such  articles  as  wen  important — that  if  the 

question  of  episcopal  residence  could  not  be  decided 
without  a  violent  contest,  it  would  be  better  to  procure 
it  to  be  1   to  himself — and  that  for  the  rest,  he 

15  By  the  French  ru:.  rs  it  had  been  demanded  that  dor- 

trine  ami  discipline  Bhould  be  discussed  on  alternate  days,  to  avoid 
the  indecent  hast"  with  which  the  latter  bad  been  commonly  treated. 
The  Imperial  ambassadors  required  the  presentation  of  the  memo- 
rial which  they  bad  placed  in  toe  bands  of  the  legatee  long  bei 

Drascovitch  proposed  thnt  the  votes  should  be  taken  hi/  nations,  an 
expedient  which  would  have  atterlj  red  tic  Pope's  Italian 

rity. 


238  TTIE    PRIESTHOOD. 

placed  the  fullest  confidence  in  the  judgment  and  pru- 
dence of  the  legates,  and  gave  them  permission  to  act 
according  to  circumstances.  They  were  well  acquaint- 
ed with  the  pontiffs  real  views  and  wishes,  and  took 
care  not  to  thwart  them.  The  business  of  reformation 
was  committed  to  Simonetta,  who,  with  the  assistance 
of  Boncompagno,  Paleotti  and  others,  undertook  to  pre- 
pare such  a  decree  as  might  at  the  same  time  please  the 
Pope  and  satisfy  the  oft-repeated  demands  of  the  States 
of  Europe.  This  arrangement  was  secretly  made,  and 
the  self-appointed  committee  pursued  its  labours  un- 
known to  the  council  till  the  time  came  for  the  pro- 
duction of  the  decree.  Thus  the  fathers  were  saved  the 
trouble  of  investigation  ;  the  wounds  of  corruption  were 
gently  opened,  and  speedily  closed  again  ;  all  they  had 
to  do  was  to  receive  and  apply  such  remedies  as  were 
brought  ready  prepared  to  their  hands. ]  6 

The  sacraments  of  orders  and  of  matrimony  were  ap- 
pointed for  decision  at  the  next  session.  In  order  to 
facilitate  and  expedite  the  business,  the  divines  were  ar- 
ranged in  six  classes,  to  each  of  which  a  specific  por- 
tion of  the  discussion  was  allotted.  To  the  first  three 
classes  the  sacrament  of  orders  was  assigned,  and  the 
sacrament  of  matrimony  to  the  remainder.  Injunctions 
were  issued,  prohibiting  any  one  from  speaking  more 
than  half  an  hour  at  a  time ;  but  very  few  observed 
them. 

Seven  articles,  said  to  contain  the  opinions  of  the 
Protestants  on  the  subject  of  orders  were  committed  to 
the  divines  for  examination.  Two  or  three  extracts 
from  the  speeches  delivered  in  the  course  of  the  discus- 
sions will  summarily  comprise  the  prevailing  sentiments. 

Alphonso  Salmeron,  the  Jesuit,  affirmed  that  Christ 
instituted  the  sacrament  of  orders  when  he  appointed 
his  apostles  to  the  priesthood,  as  declared  in  the  last 
session.  The  power  then  bestowed  chiefly  related  to  the 
consecration  of  his  real  body.  Another  power,  that  of 
jurisdiction  over  his  mystical  body,  the  church,  was 
imparted,  when  he  breathed  on  them  and  said,  "  Re- 
ceive ye  the  Holy  Ghost,"  &c.  (John  xx.  23:)  this 
power  was  connected  with  the  impression  of  a  charac- 

16  Pallav.  I.  xviii.  c.  11. 


TnF.    PRIESTHOOD.  281 

ii-,v,  in  which  respect  the  sacrament  of  orders  resembles 
those  of  baptism  and  confirmation.  Further,  when  the 
Saviour  led  the  apostles  out  and  blessed  them,  (Luke 
xxiv.  50.)  he  constituted  them  bishops,  sending  them 
to  preach  the  gospel.  These  and  similar  sentiments, 
equally  foreign  to  the  true  meaning-  of  Scripture,  he 
confirmed  by  the  authority  of  the  Apostolical  Constitu- 
tions (;i  well  known  apocryphal  work,)  and  various  tra- 
ditions and  councils. 

Peter  Soto  spoke  of  the  hierarchy.  He  maintained 
that  in  the  government  of  the  church,  which  is  vested 
in  the  priesthood,  there  is  a  regular  gradation,  as  in  the 
angelic  host,  and  that  bishops,  priests,  and  other  minis- 
are  the  rulers  of  the  spiritual  community,  ordinary 
Christians-  being  entirely  excluded  ;  although  he  admit- 
ted that  the  latter  have  in  certain  cases  the  right  of 
election,  which  had  been  denied  by  tiie  preceding  speak- 
er. In  opposition  to  the  Protestants,  he  asserted  that  so 
far  from  the  office  of  priests  being  confined  to  preaching 
the  gospel,  that  duty  rather  belongs  to  bishops,  accord- 
ing to  the  saying  of  the  apostle.  "  Christ  sent  me  not 
to  baptize,  but  to  preach  the  gospel." 

Melchior  I  lornelio  vindicated  the  use  of  unction  and 
other  C'  ties   used  in  ordination.     He  also  endea- 

voured to  prove  thai  b  are  superior  to  priests,  and 

that  the  episcoj  der  of  peculiar  dignity,  prin- 

cipally because  confirmation  and  ordination  are  confer- 
red by  them  only.' ' 

The  debates  that  arose  on  the  last  article  (relating 
to  the  superiority  of  bishops  to  priests)  excited  a  disputi 
that  more  than  ever  distracted  and  divided  the  council. 
When  this  subject  was  discussed  in  1552,  the  question 
proposed  was,  "  Whether  bishops  are  superior  to  pres- 
byters hy  divine  right,"  and  Crescentio,  while  he  con- 
ceded the  affirmative,  had  contrived  to  evade  its  effects, 
and  would  have  succeeded,  had  he  not  been  detected 
and  exposed.18  The  present  legates  had  resolved  to 
avoid  if  possible  the  revival  of  the  controversy,  chiefly 
on  account  of  its  connexion  with  the  dispute  respecting 

H  PalUw  1.  xviu.  c.  12.     Saipi.  1.  vn.  «.  7—0.     La   Il.it.  \.  p 

-----It'. 

Jc  See  p.  209. 


290  THE    PRIESTHOOD. 

residence,  which  they  intended  should  he  quietly  refer- 
red to  the  Pope.  With  these  views  they  erased  from  the 
article  the  words  "jure  divino,"  "by  divine  right," 
hoping  that  the  subject  would  not  be  introduced.  But 
they  were  mistaken.  The  Spaniards  resolutely  refused 
to  be  silent.  A  furious  contest  was  the  result,  which, 
though  the  issue  was  favourable  to  the  papal  interests, 
necessarily  prolonged  the  council  much  beyond  the  time 
which  had  been  fixed  for  its  continuance.  ■ 

When  the  deliberations  of  the  divines  were  ended,  a 
committee  was  appointed  to  prepare  the  decree  and 
canons,  copies  of  which  were  soon  distributed  among 
the  fathers.  In  examining  them  the  prelates  were  un- 
usually critical,  even  to  fastidiousness.  At  the  close  of 
the  discussion,  the  archbishop  of  Granada  remarked 
that  there  was  a  great  defect  in  the  decree,  inasmuch 
as  the  declaration  of  the  divine  right  of  episcopal  supe- 
riority was  wanting.  Such  a  declaration,  he  said,  had 
been  prepared  and  agreed  to  in  1552,  as  some  who  were 
then  present  could  testify.  In  a  long  and  studied 
address  he  laboured  to  defend  his  sentiments.  The  le- 
gate Osius  interrupted  the  archbishop,  and  said  that  this 
was  a  point  on  which  there  was  no  dispute  with  the 
heretics,  and  therefore  such  a  declaration  as  he  demand- 
ed was  totally  unnecessary  ;  even  the  confession  of 
Augsburg  did  not  deny  the  divine  right  of  bishops,  but 
only  that  those  who  were  consecrated  with  Romish  rites 
were  not  true  prelates.  "  If  it  is  confessed  by  the  here- 
tics themselves,"  replied  the  archbishop,  "why  should 
we  hesitate  to  affirm  it  f  The  legate  still  persisted  that 
this  was  needless,  evidently  wishing  to  evade  the  ques- 
tion altogether.  But  this  was  impracticable  ;  the  asser- 
tion respecting  the  confession  of  Augsburg  was  shown 
to  be  incorrect, 19  and  the  archbishop  and  his  friends, 
persevered  in  their  demand,  greatly  to  the  annoyance  of 
the  legates. 

A  contentious  debate  followed,  and  continued  several 

19  The  Augsburg  confession  has  no  reference  whatever  to  the 
point  debated  at  Trent  :  the  divine  right  of  bishops  or  pastors  is  in- 
deed mentioned  ;  but  it  is  the  right  to  preach  the  word,  adminisferthe 
sacraments,  and  exercise  discipline.  The  YYTirtemburg  confession 
express^  nsserts  the  equaiity  of  bishops  and  presbyters,  on  the  au- 
thority of  Jerome.     Corpus  et  Syntagma.  p.-43— 47.  120. 


rill.     PRI1 

• .  ch  pnrtj  '  the 

S 

ritly 
to  the  pow 
The  ■  ttire  in- 

and 

influence  wou  •!•!  the  court  of 

B  ?ink  in  ificance. — 

se  con-  1  the  1<  and 

orce  of  intrigue  to  pro- 
cure ti  so.2  •     At  length 

one  vol  i       .four  p:  c  the 

.:,  an  1  the  iter 

ir  of  incurring 
the' displeasure  of  their  patrons,  the  legates,  or  the 
Pope.21     But  although  the  n  i  the  le- 

I  felt  that  it 

would  be  unsafe  to  tie  nts  with  disrespect, 

since  among  1  >rtionofthe 

it  learned  and  influential  p  then  at  Trent.     It 

With 

i  object  an  e,  who 

nan- 
meet  thi  V   .iou3 

- 1  The  Jei  lit  I. .  tlia 

dirme  right.  '•  a  very  fall  r.-[i>rtof 

ln-s  -p..,.  i.    It  coal 

ithority.     Lainez  maintained  tb      I       -  Christ  i- 
rul'-r  of  hischarefa  istitut  d  1 

and  bis  saw  .ic.irs;  thai  ii  I   >pe  is 

' : 
from  hit;;  jurisdiction,  and  that  in  fact  th< 

:ieral 
cou  infla- 

■  -.■• 
by  p  ip  ti  ini       "         .  '"•  I.  vi: 

I 
;n^  D"  Vndi  than  two  liun- 

.     :  thirty  present  w 
kinds  was  discus  till  h 

reached  nea 


292  THE    PRIESTHOOD. 

modes  of  expression  were  proposed,  altered,  modified., 
and  rejected.  Much  time  was  wasted  in  these  conten- 
tions, and  no  prospect  of  union  appeared.22 

The  situation  of  the  legates  was  sufficiently  trying-. 
They  could  neither  please  the  Pope  nor  pacify  the  pre- 
lates. His  Holiness  anxiously  desired  the  termination 
of  the  council  •  but  this  could  only  be  accomplished  by 
a  forced  decision  of  the  question  of  divine  right,  which 
would  be  followed  by  an  open  rupture  with  the  Spaniards 
and  French,  and  probably  with  the  Germans.  The  op- 
posing bishops  were  thoroughly  untractable :  it  was 
useless  to  attempt  to  overawe  them — they  were  proof 
against  seduction.  The  business  of  the  council  was  at 
a  stand,  and  nothing  had  been  done  for  several  days, 
when  the  legates  proposed  anew  the  subject  of  resi- 
dence. They  introduced  a  decree,  enacting  severe  pe- 
nalties against  offenders,  and  offering  a  bounty  on  obe- 
dience by  exempting  residents  from  the  payment  of  their 
tenths.  This  was  inserted  as  some  compensation  to  the 
bishops  for  the  omission  of  the  declaration  of  divine 
right.  But  various  objections  were  raised  against  it, 
particularly  by  the  Spanish  and  French  ambassadors, 
who  contended  that  it  infringed  on  the  rights  of  their 
sovereigns.  Even  the  bishops  were  not  satisfied,  for 
they  foresaw  that  the  promised  immunities  would  be 
soon  taken  from  them,  and  were  unwilling  to  forego 
their  claims  for  the  prospect  of  an  uncertain  advantage. 
In  consequence,  the  debate  quickly  closed,  and  was  not 
resumed  for  some  time.2  3 

At  the  request  of  the  French  ambassadors  the  session 
was  postponed,  on  account  of  the  expected  arrival  of  the 
cardinal  of  Lorraine.  He  entered  Trent  Nov.  13,  ac- 
companied by  fourteen  bishops,  three  abbots,  and  twen- 
ty-two divines,  chiefly  doctors  of  the  Sorbonne.  This 
was  an  event  in  which  all  parties  felt  deep  interest. — 
The  reforming  members  of  the  council,  particularly  the 
Spaniards,  looked  forward  to  it  with  much  pleasure. — 
They  had  heard  that  the  cardinal  purposed  to  lay  an 
unsparing  hand  on  the  abuses  of  the  papacy,  and  to 
avow  himself  the  warm  and  uncompromising  advocate 

£2  Pallav.  I.  xviii.  c.  16.     Sarpi,  I.  vii.  s.  25—29. 
23  Pallav.  1.  xviii.  c.  17.     Sarpi,  1.  vii.  s.  28. 


T  If  OOP. 

'  i     •  .  i  their 

They  \. 
inui 

•  I 

But 
induTen  nee. 
1 1"  ridicul  I 

ting  up  ■  I 

id  Pop        H 

\  dy,   to  talk  i-i 

a,  and  in  I 

:  in 
,  I 

aims  !•     It  w 

•    he  wi  tcileable 

corrupt!  Som 

to  p  ce  of  divine  wor- 

ship in  I  dio- 

cese        I  y  so  eel  i21 

( >th  id  for  <  in  both 

kinds.  ;  ;e  of  th  I  he  in- 

lould  b 
only  on  and   that  un- 

.  1  ouc- 
third  o;  icher.8' 

Whi  ther  ■  tlie 

con- 

of  M  -ci,    to  and 

nd  him  uid  ho- 

r,   but  m  i  "•  oilar 

L — 

sho  .  awith.      - 

titulars 

without 
juri  ichas; 

official  '  {0 


-i  Pall  n  a)  -  ip.     I     Phi  v.  p.  519 

i    it,  v.  j>.  5 


294  T/IE    PRIESTnoOD. 

go.  Tims  the  pontiff'  hoped  to  counterbalance  the  in- 
fluence of  the  French,  and  bear  down  opposition  by 
numbers.2  5 

For  some  time  after  his  arrival  at  Trent  the  cardinal 
of  Lorraine  spoke  and  acted  as  a  thorough  friend  of  re- 
form. Ilis  house  was  the  resort  of  the  opposition  party, 
with  whom  he  held  frequent  meetings  ;  and  great  hopes 
were  entertained  of  the  favourable  issue  of  his  endea- 
vours. These  hopes  were  strengthened  by  the  declared 
wishes  and  intentions  of  the  French  government.  It  was 
constantly  asserted  that  nothing  less  than  a  radical  re- 
form would  satisfy  the  people,  or  save  the  Catholic  faith 
from  subversion.  When  the  cardinal  was  publicly 
received  by  the  council  he  drew  an  affecting  picture  of 
the  state  of  France,  and  powerfully  urged  the  necessity 
of  prompt  and  energetic  measures.  He  was  followed 
by  the  ambassador  Du  Ferrier,  who  addressed  the  fa- 
thers in  a  strain  of  bold  remonstrance  and  eloquent  fer- 
vour. Their  demands,  he  said,  were  contained  in  the 
sacred  Scriptures,  the  canons  of  general  councils,  and 
the  ancient  constitutions  and  decrees  of  venerable  pon- 
tiffs and  fathers.  To  these  standards  must  the  church 
again  be  brought.  Nothing  less  would  suffice.  "Un- 
less this  is  done,  holy  fathers,3'  said  the  ambassador,  "in 
vain  will  you  inquire  whether  France  is  in  a  state  of 
peace.  We  can  only  answer  you  as  Jehu  answered 
Jorarn  when  he  said,  '  is  there  peace,  Jehu  V  '  What 
peace,'  he  replied,  'so  long  as  the  fornications'27  .... 
you  know  the  rest.  But  unless  this  is  done,  in  vain  will 
you  seek  for  advice  or  help  from  this  or  that  quarter ; 
in  vain  will  3-ou  rely  on  the  fidelity  or  zeal  of  the  sove- 
reigns of  Europe  ;  a  deceitful  tranquillity  may  be  pro- 
duced, quickly  to  be  disturbed,  while,  in  the  meantime, 
souls  will  perish,  whose  blood  will  be  required  at  your 
hands."  Such  sentiments  and  language  were  heard 
with  great  satisfaction  by  the  enemies  of  corruption.2  3 

The  French  ambassadors  were  instructed  to  require  a 
revision  of  the  church  service,  in  order  to  the  abolition 
of  all  superstitious  and  useless  ceremonies — the  conces- 

2C  Pallav.  1.  xix.  c.  2.     Le  Plat,  v.  p.  547.  570. 

27  2  Kings  ix.  22. 

28  Pallav.  1.  xix.  c.  3.     Sarpi,  1.  vii.  s.  32.     Le  Plat.  v.  p.  549— 
559. 


I  Hi      PRIES1  HOOD 

. .•  ■  up  to  tin;  laity"  '■' — the  administration  of  I 
unci  lis.  the  singing  of  "psalms  and  other  spiritual 
•   i   ..  I  interpreted  ion  <>i"  scriptu 

-IIC — ti  ■  ri- 

ot" the  licentious  lives  of  ti  lly, 

i  the  co    '        Rome  or 
church  at  large,  an'ttmplt  of  which  was  fur- 

tied  - "   Wh<  n  t  idded  ti  rids  of  the 

nish  prelates,  who  zealously  co- 
l  withtl     r  in  promoting  reform,  it  will  he 

confessed  that  the  :  had  sufficient 

grounds  for  anxiety  and  alarm.31      Neverl  ins 

iined  to  preserve  things  as  they  were,  or 
any  rate  to  (  as  littl-  gth 

2^  Some  time  after,  when  the  cardinal  ofLorraine  was  at  Inspmok, 
on  ■  visit  to  the  emperor,  some  of  the  divines  who  accompanied  him 
attending  bis  [mperial  Majesty  in  his  library.  He  inquired 
their  opinion  on  the  concession  of  the  cup.  Thej  argned  against  it ; 
whereapon  the  emperor  turned  to  the  king  of  the  Romans,  who  was 
present,  and  said.  ••  Forty  years  long  w  as  I  offended  witli  thatgene- 
ration;  ami  I  said,  These  always  err  in  heart."  Lettres,  Anecdotes, 
it  Blemoires  ilu  Nonr»  Visconti,  t.  i.  p.  -1. 

30  i.e  Plat,  v.  p.  559 — 564  A  lhemorial  was  presented  by  the 
French  ambassadors,  Jan.  2,  1563,  comprising  thirty-four  articles  of 
reform.    Among  them,  l>»<ides  tho-  •<<■>■.  were  the  follow- 

ing, that  priests  should  be  entirely  occupied  with  the  duties  of  their 
office,  and  not  be  suffered  to  intermeddle  with  secular  affairs;  that 
the  bishops  should  proi  ide  a  sufficient  number  of  preachers  in  ei  ery 
diocese,  so  that  sermons  might  be  delivered  on  alio  unday  sand  feast- 
.M'll  as  in  Lent  and  Advent:  that   no  ecclesiastic  Bbonld 
h  more  than  one  benefice :  thatcommendams  and  similar  abi 
shoold  be  atterly  abolished ;  thai  the  prevailing  superstitjon  in  re- 
gard to  images,  indulgences,  pilgrimages  and  relics  Bbonld  be  cor- 
d;  that  public  penance  should  be  revived;  and  that  diocesan 
synods  Bbonld  be  held  every  year,  provincial  synods  once  in  three 
yean  neral  councils  every  ten  years.     Fallav.  1.  xix.  c.  11. 

Sarpi.l.  vii   -  50.     Le  Plat,  v.  p.  631—1 

3i  Le  Pi  at.  v.  p.  564.  Even  th>'  Italian  bishops  began  to  think  of 
reform,  [bid.  p.  614  619.  Visconti  advised  the  Pope  to  write  ■ 
.-harp  letter  to  the  emperor,  and  tell  him  that  he  was  w  illing  to  have 
reformation,  but  not  aiqfiguratiiM.  At  the  same  time  he  suggested 
that  it  might  be  p  i  reform  and  universal 

that  the  princes  themselves  would  !»•  afraid  ofiL     Tn  'ion 

was  subsequently  ado]  I  ia,  among  other  tl 

bad  asked  permission  for  laymen  to  preach,  instead  of  ignorant  prii 

\       inti  re imended  that  a  Catechism  and  some  homilies  should 

be  printed  in  the  German  Language,  fin  the  u>e  ofsueb  priests.  LeU 
1 


296  THE    PRIESTHOOD. 

of  the  opposition  made  it  necessary  to  adopt  very  cau- 
tious measures,  and  to  trust  to  dexterous  management 
rather  than  open  resistance.  He  knew  that  craft  and 
guile  have  often  succeeded  when  force  would  have  been 
employed  in  vain. 

Stormy  debates,  intrigues  and  counter  intrigues,  and 
attempts  to.  conciliate  or  overawe,  made  up  the  history 
of  the  council  from  the  autumn  of  1562  to  the  summer 
of  1563.  During  all  this  time  the  fathers  were  very 
busily  engaged  in  discussion  ;32  but  it  was  too  evident 
that  their  object  was  less  to  elicit  truth  than  to  get  the 
mastery  over  eachother.  It  was  a  fierce  struggle  between 
the  liberal  and  servile  parties,  the  friends  of  reform  and 
the  foes  of  innovation.  On  the  part  of  the  pontiff  and  his 
agents  no  stone  was  left  unturned  to  secure  the  interests 
of  Rome  and  avert  all  change.  Messengers  were  con- 
tinually  passing  between  his  Holiness  and  the  legates, 
to  convey  information,  advice,  and  direction.  Hired 
spies  noted  with  unceasing  vigilance  every  aspect  of 
affairs,  ani  faithfully  reported  the  conduct  of  the  pre- 
lates. Art,  bribery,  intimidation  were  by  turns  employ- 
ed ;  fair  discussion  and  honourable  dealing  were  un- 
known.  Only  a  passing  notice  of  such  proceedings  is 
necessary  in  this  place;  a  minute  narrative  would  but 
excite  disgust,  and  weary  the  patience  of  the  reader.33 

32  The  cardinal  of  Lorraine  says  that  they  were  engaged  full  five 
hours  every  day.  Le  Plat,  v.  p.  593.  Theological  discussions  were 
not  their  sole  employ.  Twice  they  assembled  to  render  thanksgivings 
to  God  for  the  defeat  of  the  Huguenots  by  the  king  of  France,  and 
once  to  celebrate  mass  for  the  Catholics  who  were  slain  in  battle. 
A  virulent  harangue  against  the  Protestants  was  delivered  atthe  first 
of  those  meetings,  in  which  the  victory  was  compared  to  the  deliver- 
ance of  the  Israelites  from  Egypt,  and  the  successes  of  Jephtha, 
Gideon,  Barak,  and  the  Maccabees;  and  the  Roman  Catholic  sol- 
diers were  described  as  having  '  consecrated  their  hands  in  the 
blood  of  the  impious."  There  were  great  rejoicings  at  Rome  also 
on  account  of  these  events.     Le  Plat,  i.  p.  573 — 586. 

33  When  the  French  prelates,  shortly  after  their  arrival,  continually 
pressed  the  legates  to  give  them  satisfaction  on  the  subject  of  reform, 
declaring  that  they  would  stay  at  Trent  ten  years  rather  than  have 
their  wishes  frustrated  Visconti  strongly  urged  a  compliance  with 
their  request,  or  at  least  a  declaration  of  what  was  intended,  "  to  get 
rid  of  this  troublesome  body  of  grumblers."  T.  i.  p.  117. 

The  letters  of  Visconti  show  that  he  was  little  scrupulous  of  the 
means  he  employed  to  get  information  of  the  sentiments  and  designs 


i  i r  i     PRX1  STHOOD.  ^'.'7 

r|'!  iarion  "'I  n  and  the  divin<       '     of 

bishops  were  frequently  renewed,  and  carried  on  with 
great  violence  and  asperity.  The  diversity  of  sentiment 

ili.it  prevailed  on  the  latter  subjei  i  oc<  as id  the  most 

,-;,,,,  liscord.     Those  who  held  the  institution  of 

ops  to  be  of  divine  right,  treated  their  opponents 
slaves,  who  had  ignobly  sold  themselves  to  <1<>  the  will 
ofthi    P    e;  while  they  themselves  wei  rded  as 

malcontents  or  rebels,  for  opposing  the  just  rights  of 
Christ's  vicar  on  earth.  Various  formulas  were  pre- 
pared,  in  the  hope  of  uniting  the  two  parties  with< 

ipromise  of  principle  on  either  side;  but  the  attempt 
was  wholly  unsuccessful,  and  at  last  the  council  termi- 
nated without  any  authoritati  nation  on  a  point 
of  so  great  imp                     The  que  I  on  of  residence 

of  the  prelates.  He  often  succeeded  bj  tampering  with  their  secre- 
taries or  domestics. 

The  Pope  attempted  to  bribe  da  Ferrier.  Visconti,  t.  i.p.  91. 
Lest  the  frequent  arrival  of  courier-  from  Home  should  excite  thu 
suspicions  of  the  prelates,  they  were  ordered  to  leave  their  guides 
and  equipage  at  the  last  stage  before  they  came  to  Trent,  and  to 
enter  the  city  incog.     Sarpi,  I.  \ii.  s.  30. 

M  Pallav.  I.  six.  c.  12.  Sarpi,  I.  vii.  a.  16.  50.  Le  Plat,  v.  p. 
■  -I  644.  While  the  French  and  Spanish  prelates  laboured 
to  establish  the  divine  ru'lit  of  episcopacy,  meaning  thereby  that 
bishops  derived  l>"tli  their  oilier  and  tli.ir  power  immediately  from 
Jesus  Christ,  the  Pope  Btrove  to  enact  a  distinction  between  their 
order  and  their  jurisdiction,  affirming  that  the  former  was  derived 
from  J  •  i  Christ,  but  the  latter  from  the  Roman  pontiff.  A  canon 
to  the  legates,  but  not  passed  by  the  council,  was  dm-  express- 
ed:—" Whoevei  shall  affirm,  that  blessed  Peter  was  aol  appointed 
by  Christ  the  chief  of  the  apostles,  and  his  vicar  on  earth  :  or,  that 
itia  not  :  that  there  should  !"•  m  the  church  one  pontiff  the 

successor  of  Peter,  and  equal  to  bim  in  the  power  of  government; 
or,  that  his  lawful  train  the  Etonian  See  from  that  time  to 

the  present  have  not  p  the  primacj  of  the  church  and  were 

not  the  father-,  pastors  and  teacher-  of  all  christians,  and  that  full 
power  to  feed,  rule,  an,  I  govern  the  universal  church  was  qo1  com- 
mitted to  them  by        i      IJ     us  Christ:  let  him  be  accursed." 

The  cardinal  of  Lorraine  said  thai  if  such  a  canon  wire  proposed 
he  would  prol  -  -t  it.  in  the  name  of  the  king  and  of  all  the 
prelate-  or  France.  <  >n  another  occasion  he  said,  in  the  presence  of 
several  bishops,      l  true  that  the  council  is  above  the  Pope  as 

that  the  word  flesh."     Visconti  -ay-  that  tins 

"  approaches  to  impietj  ."  "The  bishops  are  Christ's  \  tears,  not  the 
Pope  a,"  said  the  archbishop  of  Granad  i;  gain,  "Let  him 

•aid  we  will  give  him  Ins."     Visconti,  t.  L  p  9   16! ; 

Pi  r  i  ,-  itothe  Dominican,  whose  name  often  appears  in  the  his- 


298%  THE    PRIESTHOOD. 

was  disposed  of  in  a  similar  way,  the  decree  on  that 
subject  consisting  of  vague  generalities,  and  provisions 
easily  to  be  evaded.  Reform  shared  its  usual  fate. 
Much  was  asked,  little  given.  The  Pope  contrived  to 
pacify  the  emperor  and  the  king  of  France;  and  the 
prelates,  worn  out  by  opposition,  reproach  and  ill-usage, 
were  forced  to  yield  to  superior  power.35  Even  the 
cardinal  of  Lorraine  saw,  or  affected  to  see,  the  neces- 
sity of   retracing  his  steps;   his  pompous  pretensions 

tory  of  the  council,  died  at  Trent  in  April  1563.  On  his  death  bed 
he  wrote  to  the  Pope,  earnestly  entreating  his  Holiness  to  allow  the 
declaration  of  divine  right  and  episcopacy.  By  some  means  this 
letter  got  abroad,  notwithstanding  the  endeavours  of  Visconti  to  sup- 
press it,  and  made  considerable  impression.  Pallav.  1.  xx.  c.  13. 
Sarpi,  1.  vii.  s.  83.     Le  Plat,  vi.  p.  14.     Visconti,  t.  i.  p.  237.  245. 

35  The  treatment  of  the  bishop  of  Guadix  was  most  disgraceful. 
"  The  bishop  of  Guadix,  (says  a  Spanish  prelate  who  was  present) 
said  that  the  bishops  had  their  sole  authority  de  jure  divino — by  a 
divine  rigid;  and  that  even  without  the  confirmation  of  the  Pope  they 
would  be  true  bishops,  since  there  is  no  proof  that  either  Cnrysos- 
tom,  or  Basil,  or  Gregory  of  Nice,  received  such  confirmation,  or 
indeed  any  thing  at  the  hands  oS  the  Roman  pontiff. 

"When  he  began  to  utter  this  sentence,  cardinal  Simonetta  de- 
sired him  to  have  care  to  his  words,  for  what  he  said  was  scandalous, 
especially  in  such  times. 

"  Upon  this  there  was  a  stir  among  the  prelates,  and  they  began 
to  make  a  great  noise,  and  the  patriarch  of  Venice,  rising  out  of  his 
place,  called  the  bishop  a  schismatic,  and  declared  that  he  must  re- 
cant. It  is  said  that  the  archbishop  of  Granada,  who  was  near, 
told  those  who  had  risen  that  they  themselves  were  the  true  schis- 
matics, since,  without  listening  to  the  bishop  of  Guadix,  they  made 
that  uproar,  and  used  words  so  offensive  and  outrageous  against  so 
orthodox  a  man.  I  did  not  hear  this,  though  I  was  at  no  great  dis- 
tance ;  for  at  this  time,  the  uproar  being  great,  I  had  also  stood  up, 
declaring  that  it  was  a  shame  they  should  run  him  down  in  that 
manner;  that  he  ought  to  be  allowed  to  finish  his  speech,  and  then 
it  vrould  be  time  to  ascertain  whether  he  had  uttered  any  thing  wor- 
thy of  reproof  or  punishment." 

So  wrote  the  bishop  of  Salamanca;  others  have  stated  the  matter 
still  more  strougly;  even  Palavicini  confesses  that  the  prelates  not 
only  made  a  great  clamour,  but  that  some  exclaimed,  "  Curse  him — 
burn  him — he  is  a  heretic!"  L.  xix.  c.  5.  Sarpi,  1.  vii.  s.  30.  Le 
Plat,  v.  577.  Practical  and  Internal  Evidence  against  Catholicism, 
p.  335. 

On  one  occasion  the  bishop  of  Verdun  had  inveighed  severely 
against  the  court  of  Rome.  "How  the  cock  crows,"  (nimium  gallus 
cantavit— the  reader  will  observe  the  allusion)  said  a  prelate  who 
sat  near  him.  Upon  which  the  bishop  of  Lavaur  immediately  re- 
joined, "  Would  that  at  the  crowing  of  the  cock  Peter  would  repent 
and  weep  bitterly!" 


ill  i:    PI  ir    moon. 

evaporated  and  vanished;  and  r  acquiesced  i" 

h  reformation  as  the  Roman  Pontiff  i 
though,  f<»r  ti  ■  of  consistency,   h  id  his 

ml  declared,  thai  he  only  accepted  it 
found  it  impo  I  i  proem  liberal 

concessions.38 

Ti  osions  of  the  fathers  were  so  violent,  that 

the  session  had  been  prorogued  no  fewer  than  ten  times. 3  7 

3*  One  would  not  have  expected  this,  after  reading  the  following 
extract  from  a  letter  to  his  secretary  and  agent  at  Rome. 

"The  Lord  G  ■  enraged  agninstns;  and  there  is  reason 

to  fear,  unless  his  wiaib  is  appeased,  that  we  -liall  soon  witness  a 
I  di\  iaion  to  terminate  in  the  ruin  of  the  minist(  rs  of  the  choreh, 
on  whom,  with  great  justice,  the  divine  rengeance  will  fall.    (J  that 
thest  ./<irys  had  appeared  concerning  which  the   Apostle  Paul 

.1.  tsalon.2,uJumhesays — except  then  come  a  falling  away 
tirst.  tec.      Now  ma]  God  us— and  it  is  necessary  that  hi* 

II     oess  should  look  well  to  it    For  those,  both  here  and  at  Rome, 

who  are  willi    -  tb  tl -■  ;  llo'y^ 

-     ,  and  shield  themselves  under  this  cloak,  are,  some  of 
them,  desirous  of  a  cardinal's  hat  j   while  others  are  peeking,  by 
these  disturbances  and  vexations  to  shorten  the  life  of  his  Hoik 
and  thus  to  ell  •   [>ope  who  may  appease  the  wrath  of  I  I 

a  the  provinces  which  are  wavering,  regain  those  which  arc 

lost,  and  in  tfa  nder  the  days  of  his  Holmess  long  ai  lhappy, 

full  of  glory  and  of  immortal  praise.     I  pray  God  to  keep  his  HoK- 

-  mdlongto  preserve  him — tovJumth  and  flattery  of  these 

Syrens  ought  to  be  objects  of  great  suspicion."  Le  Plat.  % .  p.  * »-""» - » —  •    : 

int  d'-  Luna,  the  Spanish  ambassador,  wrote  thus  to  his  sove- 
reign. Philip  -    I  I 

•    li..  .  ,  •  .       ;  bave  endeavoured,  and  aresull trying  to  keep 

the  oooncil  oppressed  and  controlled  by  authority,  by  a  multitude 
of  votes,  and  every  possible  artifice  and  contrivance.     This  was  re- 
sisted for  a  time  without  much  difficulty,  as  long 
Lorraine  conducted  himself  with  the  proper  zeal  which  he  showed 
when  be  arrived,  so  that  the  business  went  on  almost  (airly,  and  they 

(th'    I'    .         party)   could  not  mm    .  •   1- 

■  Bui  since  be,  owing  to  his  prival  ihowed  himself  to  ho 

vronovei  by  the  who  went  about  it  with  all  indu 

diligence,  their  part]  baa  gained  strength;  and.  from  the  I  > 
to  this  moment,  a  great  union  has  been  observed  between  the  cardi- 
nal and  the  ministers  of  bis  Holm 

yielding  would,  no  doubt,  bring  the  council  to  an 
abrupt.-  t;  forof  the  Italian  prelate*    •       ptafew  honest 

men.  they  dispoc 

v  „.  careful  not  •         inch  as  there 

would  be  in  the  world'-  kao  ''"  ' 

for  pn\  .  :1  and    the  public 

cooo."     PracaesJ  an;   i  tl  Evide  »     i     '  m,  p. 

! 

n  The  ad-Ji-  ftSM  i-  -prorogations 


300  THE    PRIESTHOOD. 

During  the  interval  (ten  months)  two  of  the  legates,  the 
cardinal  of  Mantua  and  cardinal  Seripand,  had  died;3  8 
and  two  others  had  been  appointed  in  their  places,  the 
cardinals  Navagier  and  Moron.  But  no  change  proved 
beneficial  to  the  interests  of  truth  and  liberty.  The 
legates  ruled  the  council,  the  Pope  directed  the  legates. 
Divines,  bishops,  ambassadors,  and  sovereigns,  were  ex- 
pected to  submit  and  obey.  Remonstrance  was  un- 
heeded, and  opposition  fruitless. 

At  length,  July  15,  1563,  the  twenty-third  session 
was  held.  The  following  decree  was  passed  on  the  sa- 
crament of  orders. 

"Chap.  I.    Of  the  institution  of  the  priesthood  of  the 

new  late. 

"Sacrifice  and  priesthood  are  so  joined  by  the  ordi- 
nance of  God,  that  both  are  found  together  in  every 
dispensation.  Since  therefore,  under  the  New  Testa- 
ment, the  Catholic  church  has  received  by  divine  insti- 
tution the  hobv  and  visible  sacrifice  of  the  eucharist,  it 
must  be  acknowledged  that  she  has  a  new,  and  visible, 
and  external  priesthood,  in  the  place  of  the  old.  Now 
the  sacred  scriptures  show,  and  the  tradition  of  the  Ca- 
tholic church  has  always  taught,  that  this  priesthood 
was  instituted  by  the  Lord  our  Saviour,  and  that  to  his 

have  been  preserved.  They  were  generally  couched  in  language 
of  disappointment  and  anger.  For  instance:  "  To-morrow,  venera- 
ble fathers,  according  to  our  decree,  the  session  should  be  held. 
Some  will  blame  us  for  postponing  it;  we  are  compelled  to  say  that 
the  fault  is  your  own.  As  for  ourselves,  we  will  endeavour  to  show 
the  whole  Christian  world  that  we  do  not  walk  after  the  flesh,  but 
after  the  spirit.  Small  hope  will  there  be  of  correcting  abuses,  if 
time,  the  most  precious  of  all  gifts  is  thus  wasted  by  you  upon  in- 
significant and  useless  questions.". ..."  Above  all  things,  let  the 
fathers  study  brevity  in  speaking.  On  this  subject  we  have  often 
admonished  your  lordships,  but  admonished  in  vain.  Nevertheless, 
we  will  not  cease  to  say  to  you,  in  the  words  of  the  preacher,  '  In 

the  assembly  of  presbyters,  be'not  loquacious.' " "  The  appointed 

time  for  the  session  has  arrived,  but  concord,  which  ought  to  pre- 
cede the  session  is  not  yet  attained."  "  Nine  months  have  elapsed 
since  a  session  was  celebrated,  to  the  great  grief  and  scandal  of  all 
Christians,"  &c.  &c.  Le  Plat,  v.  p.  542,  564,580,  596,  620,659, 
672:  vii.21,63,  108. 

38  The  former  March  2.  the  latter,  March  17,  1563. 


in.  rHooD  301 

apostles  and  their  »rs  in  the  priesthood,  the  power 

was  given  I  offer,  and  minister  his  body  and 

blood,  and  also  to  remit  and  retain  sins.88 

Chap.  U    Oj    !  '■■  s<  r.  n  orders. 

\s  th   ministry  i            salted  a  priesthood  is  a  di- 
vine iliinir.  it  '.  urround  il  with  the 

:  ation,   thai   in  the  admirable 

economy  of  ti  mid  be  several  distinct 

orders  of  mini  tended  by  their  office  to  serve  the 

prii  that,  beginning  with  the 

rical  loi  dually  through 

the  I  'or  the  sacred  scrip- 

i  thfnl  are  to  be  made  acquainted  with  the  exalted  dig- 

nity ami  excellence  of  this  sacramenl  in  iN  1 1  i  ir  1 1  <  ■  s  l  decree,  which  is 
the  |  i  id  bishops  are  as  it  were,  the  interpreters 

and  heralds  of  God,  i  ommissioned  in  his  name  to  teach  mankind 
th.- law  of  God,  and  the  precepts  of  a  christian  life:  the]  arc  the 
representatives  of  God  iip.ni  earth.  Impossible,  therefore,  to  con- 
ceive a  more  exalted  dignity,  or  functions  more  Bacred.  Justly, 
therefore,  are  thej  called  not  only  'angels,'  but  '  gods,'  holding, 
•v  do,  tli  and  power,  and  authority  of  God  on  earth. 

B  -•! I,  at  all  times  an  elevated  office,  transcends  in  the 

law  all  others  in  dignity.     The  power  of  consecrating  and  offer- 

1 1  ii  I  lil I  of  our  Lord,  and  of  remitting  sins,  with  w  Inch 

the  |  of  the  new  law  i*  invested,  is  such  as  cannot  he  com- 

prehended by  the  bnman  muni,  still  less  is  it  equalled  bj  .  oi  assimi- 
lated to  any  thing  on  earth.       '        •  ii.-m.  |i.  304. 

\  prepared  for  baptism  bj  exorcisms,  and  for 

marri  tose  who  are  i  ed  to  God  hy  ton- 

sure, are  prepared/or  admission  to  the  sacramenl  of  orders.  Tonsure 
declares  what  manner  of  person  be  should  be  who  desires  to  receive. 
orders;  the  name  of  '  clerk,' which  he  receives  then  for  the  first  time, 
implies  thai  thencefoiward  he  has  take- \\  tin  Lord  lor  his  inheritance. 
In  tonsnre,  the  hair  of  the  head  is  cul  in  form  ofa  crown,  and  should 
be  worn  in  th  nlarging  the  crown  according  as  the  ecclesi- 

Ding  of  the  tonsure  is  variously 
given.  Some  say  that  it  was  instituted  by  Peter,  "in  honour  of 
the  crown  of  red  apon  the  head  of  the  !.'■ 

deemer."     <  H  rt  thai  ii  is  an  emblem  of  the  royal  dignity  . 

chnnh   are  n    "  roj  al    priesthood." 
"  Otl  which  is  cul  in  form  ofa  cir- 

cle, the  most  perfect  of  all  fignn  ilofthe  superior 

perfection  of  I  tconi  its   n  i  ntting 

off  hair,  whii  h  it  implies  a  contempt  of  worldly 

things,  and  a  detachment   from  all  earthly  cares  and  courerns." 
<       cfaism,  p.  310—312, 


302  THE    PRIESTHOOD. 

tures  make  express  mention  of  deacons  as  well  as  of 
priests,  and  instruct  us  in  very  serious  language  respect- 
ing those  things  which  are  to  be  specialty  regarded  in 
their  ordination ;  and  from  the  beginning  of  the  church, 
the  names  and  appropriate  duties  of  the  following  orders 
are  known  to  have  been  in  use,  viz.  sub-deacons,  aco- 
lytes, exorcists,  readers,  and  porters.  Although  they 
are  not  all  of  equal  rank  ;  for  sub-deacons  are  placed 
among  the  greater  orders  by  the  fathers  and  holy  coun- 
cils, in  which  also  we  very  frequently  read  of  other  infe- 
rior orders.4 1 

41  The  number  of  orders  is  therefore  seven,  viz.  porter,  reader, 
exorcist,  acolyte,  sub-deacon,  deacon  and  priest.  Of  these  some  are 
greater,  which  are  also  called  '  holy;'  some  lesser,  which  are  called 
'  minor  orders.'  The  greater,  or  holy  orders,  are  sub-deaconship, 
deaconship,  and  priesthood  ;  the  lesser,  or  minor  orders,  are  porter, 
reader,  exorcist,  and  acolyte."  Their  functions,  and  the  ceremonies 
used  at  their  ordination,  may  be  briefly  described. 

The  duty  of  the  porter  "  consists  in  taking  care  of  the  keys  and 
door  of  the  church,  and  in  suffering  none  to  enter  to  whom  entrance 
is  prohibited.  The  porter  also  assisted  at  the  holy  sacrifice  and 
took  care  that  no  one  should  approach  too  near  the  altar,  or  inter- 
rupt the  celebrant."  To  him  "  belonged  the  office  of  treasurer  of 
the  church,  to  which  was  also  attached  that  of  guardian  of  the  sacris- 
try;  stations,  the  duties  of  which  are  still  numbered  amongst  the 
most  honourable  functions  o-f  the  ecclesiastic."  At  his  consecration* 
the  bishop  takes  the  keys  from  the  altar,  and  handing  them  to  him, 
says,  "  Conduct  yourself  as  having  to  render  an  account  to  God  for 
those  things  which  arc  kept  under  these  keys." 

The  reader's  office  is  "  to  read  to  the  people,  in  a  clear  and  dis- 
tinct voice,  the  sacred  scriptures,  particularly  the  nocturnal  psalm1 
ody  [always  in  Latin,  be  it  remembered ;]  and  on  him  also  devolves 
the  ta*k  of  instructing  the  faithful  in  the  rudiments  of  the  faith," 
Presenting  him  with  the  book  which  contains  what  belongs  to  the 
exercise  of  his  function,  the  bishop  says,  "  Rtccize  this  hook,  and  he 
you  a  rehearser  of  the  word  of  God,  destined,  if  you  approve  yourself 
faithful  and  useful  in  the  discharge  of  your  office,  to  hate  a  part 
with  those  icho  from  the  beginning,  have  acquitted  themselves  well  in  the 
ministry  of  the  divine  word." 

When  initiating  the  exorcist,  whose  name  sufficientlv  declares  the 
nature  of  his  office,  the  bishop  gives  him  a  book  containing  the  exor- 
cisms, and  says,  "  Take  this  and  commit  it  to  memory,  and  have 
power  to  impose  hands  on  persons  jwsscssed,  be  they  baptized  or 
catechumens.'" 

The  duty  of  the  acolyte  is  to  serve  those  who  are  in  holy  orders,  in 
the  ministry  of  the  altar,  and  to  attend  to  the  lights  used  at  the  cele* 
bration  of  mass.  The  bishop  places  in  his  hand  a  light,  saying, 
"  Receive  this  wax-light,  and  know  that  henceforward  you  are  de- 
voted to  light  the  church, inthe  name  of  the  Lord."     He  then  hand* 


III!:    PRIE8TH00D.  303 

"Chap.  111.   That   orders  arc  truly  and  properly  a 

\ra  in  rnl . 

"  Since  it  is  evident,  from  the  testimony  of  scripture, 
apostolic  tradition,  and  the  unanimous  consent  of  the 

him  empty  cruets,  intended  to  hold  the  wine  and  water,  and  says. 
••  Receive  thesi  cruets,  which  are  to  supply  wint  and  water  for  the 
eucharist  of  tin  btoodoft  heist,  inthe  name  of  the  Lord." 

To  the  greater  orders,  the  obligation  of  celibacy  isannexed.  Tlie 
sub-deacon's  duties  are  "  to  prepare  the  altar-linen,  the  sacred  \ 
sels,  the  bread  and  wine  necessary  for  the  holy  sacrifice— to  minister 
water  to  the  priest  or  bishop  at  the  washing  of  the  hands  at  mass — 
to  read  the  epistle— to  Basis!  at  mass  in  the  capacity  of  a  witness,  and 
see  that  the  priest  l>e  not  disturbed  bj  anyone  during  its  celebration*" 
\t  [  solemn  prayers,  accompanied  with  explanation  of  the  duties 
ofhiJa  office,  the  candidate  "  receives  from  the  bishop  a  chalice  and 
ted  patena,and  from  the  archdeacon,  cruets  filled  with  wine 
and  water,  and  a  basin  and  towel  for  washing  and  drying  the  hands. 
to  remind  him  that  he  is  to  serve  the  deacon.  These  ceremonies 
the  bishop  accompanies  with  this  solemn  admonition:  •  See  ichat 
sort  of  min istry  is  confided  to  you;  T admonish  you  therefore  so  to 
comport  yourself  eis  to  be  pleasing  in  the  sight  of  God.1  Additional 
prayers  are  then  recited,  and  when,  finally,  the  bishop  has  clothed 
the  sub-deacon  with  the  sacred  ts,  on  putting  on  each  of 

which  he  makes  use  of  appropriate  words  and  ceremonies,  he  then 
hands  him  the  book  of  the  epistles,  saying,  '  Recem  the  book  of  the 
epistles,  ami  hurt  power  to  read  than  in  thechureh  of  God,  both  for  the 
wring  and  the  dead.1 

To  the  dcaeon  "  it  belongs  constantly  to  accompany  the  bishop,  to 
attend  him  when  preaching,  to  assisl  him  and  the  priest  also  during^ 
the  celebration  of  the  holy  mysteries,  and  at  the  administration  of 
thesacrami  ots,  and  to  read  the  gospel  at  the  sacrifice  of  the  mass."... . 
••  To  the  deacon  also,  as  the  agent  of  the  bishop,  it  belongs  to  inquire 

and  ascertain  who  within  In-  diocese  lead  lives  of  piety  and  edifica- 
tion, and  who  do  not :  who  attend  the  holj  sacrifice  of  the  mass  and 
the  instructions  of  their  pastors,  and  who  do  not ;  that  thus  the  bi- 
Bhop,  ni a  le  acquainted  by  him  with  these  matters,  may  be  enabled 
to  admonish  each  offender  privately,  or  should  hedeem  il  more  eon- 
duci  :  reformation,  to  rebuke  and  correct  them  publicly.    Ho 

also  calls  over  the  names  of  catechumens,  and  presents  to  toe  in -hop 
those  who  are  to  l>o  prom  itedto  orders.  In  the  absence  of  the  bishop 
and  priest,  he  i>  also  authorized  to  expound  the  gospel  to  the  people, 
not,  however,  from  an  elevated  place,  to  make  il  understood  that 
tins  is  not  one  of  Inordinary  functi  ins."  .. . .  "  The  prayers  used  at 
the  ordination  of  a  deacon  are  more  numerous  and  solemn  than  nt 
that  of  a  sub-deacon:  his  person  is  also  invested  with  the  Bacred 
stole-,  of  his  oidination,  as  of  thai  of  the  first  deacons  who  were 
ordained  by  the  apostles,  the  imposition  of  hands  also  forms  a  part; 
and  finally*,  the  hook  ofthe  gospels  is  handed  to  him  by  the  bishop, 
with  these  words:  '  RecdxH  power  to  read  the  gospel  in  the  church  of 
Cod,  as  xcdlfoi  the  toeing  at  for  tin  dead,  in  the  name  of  the  Lord.'* 


304  THE    PRIESTHOOD. 

fathers,  that  by  holy  ordination,  bestowed  by  words  and 
external  signs,  grace  is  conferred  ;  no  one  ought  to 
doubt  that  orders  constitute  one  of  the  seven  sacraments 
of  holy  church.  For  the  apostle  saith,  I  admonish 
thee,  that  thou  stir  up  the  grace  of  God  which  is  in 
thee  by  the  imposition  of  my  hands.  For  God  hath  not 
given  us  the  spirit  of  fear  :  but  of  power,  and  of  love, 
and  of  sobriety.'     2  Tim.  i.  6,  7.42 

"  Chap.  IV.   Of  the    ecclesiastical   hierarchy,    and   of 

ordination.  , 

"  Forasmuch  then  as  in  the  sacrament  of  orders,  as  in 
baptism  and  confirmation,  a  character  is  impressed, 
which  can  neither  be  destroyed  nor  taken  awaj,43  the 

The  office  of  the  priest  is  "  to  offer  sacrifice  to  God,  and  to  admi- 
nister the  sacramonts  of  the  church  :  the  bishop,  and  after  him,  the 
priests  who  may  be  present,  impose  hands  on  the  candidate  for  the 
priesthood  ;  then,  placing  a  stole  on  his  shoulders,  he  adjusts  it  in 
form  of  a  cross,  to  signify  that  the  priest  receives  strength  from 
above,  to  enable  him  to  carry  the  cross  of  Jesus  Christ,  to  bear  the 
sweet  yoke  of  his  divine  law,  and  to  enforce  this  law,  not  by  word 
only,  but  also  by  the  eloquent  example  of  a  holy  life.  He  next 
anoints  his  hands  with  sacred  oil,  reaches  him  a  chalice  containing 
wine,  and  a  patena  with  bread,  saying,  '  Receive  yoxcer  to  offer  sacri- 
fice to  God,  and  to  celebrate  mass  as  welt  for  the  living  as  for  the  dead." 
By  these  words  and  ceremonies  he  is  constituted  an  interpreter  and 
mediator  between  God  and  man,  the  principal  function  of  the  piiest- 
hood.  Finally,  placing  his  hands  on  the  head  of  the  person  to  be 
ordained,  the  bishop  says,  '  Receive  ye  the  Holy  Ghost :  ichosesins  you 
shall  forgive,  they  are  forgiven  them  :  and  whose  sins  you  shall  retain 
they  are  retained;'  thus  investing  him  with  that  divine  power  of 
forgiving  and  retaining  sins  which  was  conferred  by  our  Lord  on 
his  disciples." 

"  Orders  are  conferred  on  certain  appointed  days  only,  days  on 
which,  according  to  the  most  ancient  practice  of  the  church,  a  solemn 
fast  is  observed,  to  obtain  from  God, by  holy  and  devout  prayer,  minisr 
ters  not  unworthy  of  their  high  calling,  qualified  to  exercise  the  tran- 
scendant  power  with  which  tbev  are  to  be  invested,  with  propriety  and 
to  the  edification  of  his  church."     Catechism,  p.  312—316, 318, 321. 

"  42  A  sacrament  is  a  sensible  sign  of  an  invisible  grace,  and  with 
these  characters  holy  orders  are  invested  ;  their  external  forms  are  a 
sensible  sign  of  the  grace  and  power  which  they  confer  on  the  re- 
ceiver ;  holy  orders,  therefore  are  really  and  truly  a  sacrament." 
Catechism,  p.  309. 

"  43  It  is  clear,  as  we  have  already  said  that  the  sacrament  of 
orders,  although  primarily  instituted  for  the  advantage  and  edification 
of  the  church ,  imparts  grace  to  him  who  receives  it  with  the  proper 


rut;    PRIESTHOOD. 

holy  council  d  lyconl  the  notion  of  those 

who  assert  that  the  priests  of  the  Ni      I       imenth 

only  a  temporary  ;  and  that  those  who  have  been 

rightly  ordained  may  become  laym  in,  it"  ? 

mid  cea-  inistry  of  the  word  of  <  Sod. 

Mor    •  •■•  if  any  one  affii  all  christian 

cuously  are  priests  of  1  \  or  that  all  arc 

endued  with  equal  spiritual  p  nothing  less 

than  confound  thi  iastical  hierarchy,   which  re- 

-  a  well-appointed  arm j  -  if,  in  opposition  to 

the  doctrin  I     tl,  all  were  apostles,  all  were 

prophets,  all  wi  istors,  all  were 

i     rther  the  holy  council  declares,   that  in 
addition  to  other  ecclesiastical  degri  hops,    who 

have  succeeded  to  the  place  of  the  apostles,  hold  a  dis- 
tinguished rank  in  this  hierarchical  order:45  that  they 

disposition-!,  which  qualifies  and  enables  him  to  dicharge  with  fide- 
lity the  duties  which  it  imposes,  and  amongst  which  is  to  he  num- 
bered the  administration  of  the  sacraments.  As  baptism  qualities 
for  their  reception,  so  orders  qualify  tor  their  administration.  Or- 
ders also  confer  another  grace,  which  is  a  special  power  in  reference 
to  the  holy  encharist;  a  power  full  and  perfect  in  the  priest,  who 
alone  i  an  consecrate  the  body  and  blood  of  our  Lord,  but  in  the  sub- 
ordinate miii  iter  or  less  m proportion  to  their  approxima- 
tion t.i  the  sacred  mj  steries  of  the  altar.  This  power  ;<  no- 
minated a  spiritual  character,  which  bj  a  certain  interior  mark  im- 
pressed on  the  soul,  distinguishes  the  ecclesiastic  from  the  rest  of 
the  faithful,  and  devotes  them  specially  to  the  divine  service."  Ibid, 
p.  :.. 

is  The  compilers  of  the  Catechism  havo  invented  a  distinction  be- 
tween internal  and  external  priesthood.    "The  internal  priesthood 
ads  to  all  the  faithful  who  hai  e  I  zed,  particularly  to  the 

just  who  are  anointed  by  the  Spirit  of  God,  and  by  the  divine  grace 
are  made  lii  ing  members  ofthe  high  priest,  Chris)  Jesus.  Through 
i,  inflamed  bj  charity,  they  offer  spiritual  sacrifices  to  Ciod  on 
the  altar  of  their  hearts,  and  in  the  number  of  these  sacrifices  are  to 
be  reckoned  g  .  irtnous  actions,  referred  to  the  glory  of  God.". . 

"  The  external  priesthood  does  nol  extend  indiscriminately  to  the 
great  body  ofthe  faithful ;  it  i-  appropriated  to  a  certain  class  of  per- 
son-, wh  ited  with  this  august  character,  and  consecrat- 
ed to  <  iod  by  the  lawful  im  and  the  solem  o  cere- 
of  the  church  particular  office  in  the 
sacred  ministry."    Ibid,  p,  . 

tt  "  1  r  of  priesthood,  a]  lially  one,  has  differ- 

ent dej  .  i  t6ned  to  those  who 

ore  simply  called  pi  tvenovt  explained. 

The  aecond  is  that  of  bishops,  who  are  placed  over  their  n 
see-       _       rn  not  only  the  other  ministers  of  the  charch,  but 
the  faithful;  and  with  sle  jilunce  and  unwearied  caro  to 

.    * 


30G  THE    PRIESTHOOD. 

are  placed  there  by  the  Holy  Spirit,  as  the  same  apostle 
saith,  to  rule  the  church  of  God :  that  they  are  superior 
to  presbyters : 4  6  and  that  they  administer  the  sacrament 
of  confirmation,  ordain  the  ministers  of  the  church,47 
and  perform  many  other  offices,  to  which  those  who  are 
in  inferior  orders  have  no  right.  The  holy  council  fur- 
ther declares,  that  in  the  ordination  of  bishops,  priests, 
and  the  other  orders,  the  consent,  call,  or  authority  of 
the  people,  or  of  any  secular  power  or  magistracy,  is  not 
so  necessary,  as  that  without  the  same  the  ordination 
would  be  invalid  :  on  the  contrary,  it  is  hereby  declared, 
that  all  those  who  presumptuously  undertake  and  assume 
the  offices  of  the  ministry  with  no  other  call  and  ap- 
pointment than  that  of  the  people,  or  of  the  secular 
power  and  magistracy,  are  not  to  be  accounted  ministers 
of  the  church,  but  thieves  and  robbers,  who  have  not 
entered  in  by  the  door. 

"  Thus  much  it  hath  seemed  good  to  the  holy  council 
to  teach  the  faithful  respecting  the  sacrament  of  orders. 
Opposite  sentiments  are  condemned  in  the  manner  fol- 
lowing, by  express  and  appropriate  canons;  that  amidst 
the  prevailing  darkness  of  error,  all  men  may,  by  the 
help  of  Christ,  adopting  this  rule  of  faith,  easily  discern 
and  retain  the  Catholic  truth. 

"  Canon  1.  Whoever  shall  affirm,  that  under  the  New 
Testament  there  is  not  a  visible  and  external  priesthood; 
or  that  there  is  no  power  to  consecrate  and  offer  the 
true  body  and  blood  of  the  Lord,  and  remit  and  retain 
sins,  but  only  the  bare  office  and  ministry  of  preaching 
the  gospel ;  or  that  those  who  do  not  preach  are  by  no 
means  to  be  considered  priests  :  let  him  be  accursed. 

watch  over  and  promote  their  salvation."  The  third  degree  is  that 
of  archbishop  ;  in  the  fourth  place  are  patriarchs  :  and  "  superior  to 
all  these  is  the  sovereign  pontiff,  whom  Cyril,  archbishop  of  Alexan- 
dria, denominated  in  the  council  of  Ephesus, '  the  father  and  patriarch 
of  the  whole  world.  '"     Catechism,  p.  319. 

46  The  reader  will  observe  that  nothing  is  said  of  the  divine  rioht 
of  episcopacy. 

47  "  Some  abbots,  it  is  true,  were  occasionally  permitted  to  confer 
minor  orders;  all,  however,  admit,  that  even  this  is  the  proper  office 
of  the  bishop,  to  whom,  and  to  whom  alone,  it  is  lawful  to  confer 
the  other  orders.  Sub-deacons,  deacons,  and  priests  are  ordained 
by  one  bishop  only,  but,  according  to  apostolic  tradition,  a  tradition 
which  has  always  been  preserved  in  the  church,  he  himself  is  con' 
secrated  by  three  bishops."     Catechism,  p.  320. 


I'll  B    PRIES  1  HOOD 

'■■j  \\ ':. r>  vex  Bhall  affirm,  that  there  are  not  in  the 
Catholic  church,  besides  the  priesthood,  other  orders, 
both  greater  and  lesser,  by  winch,  as  by  <!■  the 

priesthood  may  be  asc<  nded    Let  him  be  accursed. 

'•;;.  Whoever  shall  affirm,  thai  ordi  rs,  or  holy  ordina- 
tion, is  not  truly  anil  properly  a  sacrament,  instituted  by 

Christ  the  Lord  :  or  that  it  is  a  human  invention,  devis- 
ed by  men  unskilful  in  thing  ;  or  that  it 
is  only  the  ceremony  of  choosing  the  ministers  of  th< 
won!  .if  ( in  I  ami  of  the  sacraments:  let.   him  be  ac- 
cursed. 

"4.  Whoever  shall  affirm,  that  the  Holy  Spirit  is 
not  given   by  ordination;  and  therefore,  that  bishops 

,  in  vain, 'Receive the  Holy  Ghost;'  or  that  thereby 
a  character  is  not  imp]  or  that  he  who  was  once 

a  priest  may  become  a  layman  again :  let  him  be  ac- 
cursed. 

"5.  Whoever  shall  affirm,  that  the  sacred  unction 
used  by  the  church  in  holy  ordination,  as  well  as  the 
other  ceremonies  observed  in  bestowing  orders,  are  not 
only  unnecessary,  but  ridiculous  and  hurtful,  let  him 
be  accursed 

"6.  Whoever  shi  11  affirm,  that  there  is  not  in  the  Ca- 
tholic church  a  hierarchy  instituted  by  divine  appoint- 
ment, and  consisting  of  bishops,  pre  and  minis- 
ters: let  him  be  ac< 

;     Whoever  shall  affirm,  that  bishops  are  not  supe- 
rior   to    preshv  that   they  have  not  the  power  of 

confirming  and  ordaining;  or  that  the  power  which 
they  have  is  conn  them  and  presbyters;  or  that 

orders  conferred  by  them  without  the  i  it  or  calling 

of  the  people,  or  the  secular  power,  ore  invalid  ;  or  that 
those  who  are  not   properly  ordained  or  instituted 
cording  to  i  rtical  or  canonical  power,  bul  derive 

their  ordination  from  some  other  source,  are  lawful  mi- 
nisters of  the  word  and  tl.  let  him  be  ac- 
cursed. 

-    \\": ....  v<  :  shall  affirm,  that  those  bishops  whoare 
peculiarly  app  authority  of  the  Roman 

pontiff  are  not  lawful  and  true  bishops,  but  a  human  in- 
vention, let  him  be  accursed."48 

48  Courayer  justlv  sav*  of  this  mnon,  "The  meaning  ofthu  r.v 
non  is  not  very  dear.     For  if  the  question  is  CMUf-rnin-  tin:  Bishopi 


308  THE    PRIESTHOOD. 

There  is  a  remarkable  omission  in  this  decree.  Not 
a  word  is  uttered  respecting  the  power  and  authority  of 
the  Pope,  which,  it  might  be  supposed,  ought  to  be  very 
exactly  defined.  For  surely  it  must  be  of  great  import- 
ance to  know  the  nature,  extent,  and  limits  of  the  su- 
preme jurisdiction  in  the  church  ;  and  more  especially, 
as  the  most  extravagant  pretensions  have  been  put  forth 
by  some  Roman  Catholic  writers,  and  as  sturdily  resist- 
ed by  others.     Whose  opinions  are  to  be  received  % 

The  authorized  enactments  of  the  church  of  Rome  on 
this  subject  are  expressed  in  very  ambiguous  and  vague 
language.  By  the  decree  of  the  Council  of  Florence, 
A.  D.  1439,  (already  noticed,  p.  33.)  it  was  ordained  as 
follows: — "We  define  that  the  holy  apostolic  see  and 
the  Roman  pontiff  have  a  primacy  over  the  whole  world, 
and  that  the  Roman  pontiff  himself  is  the  successor  of 
St.  Peter,  the  chief  of  the  apostles,  and  true  vicar  of 
Christ,  and  that  he  is  head  of  the  whole  church,  and  the 
father  and  teacher  of  all  Christians;  and  that  to  him 
in  St.  Peter  was  delegated  by  our  Lord  Jesus  Christ 
full  power  to  feed,  rule,  and  govern  the  universal 
church;  as  also  is  contained  in  the  acts  of  general  coun- 
cils, and  in  the  holy  canons."49  The  compilers  of  the 
Catechism  of  the  Council  of  Trent,  speaking  of  the  Ro- 
man Pontiff,  say — "  Sitting  in  that  chair  in  which  Pe- 
ter, the  prince  of  the  apostles,  sat  to  the  close  of  life,  the 
Catholic  church  recognises  in  his  person  the  most  ex- 
alted degree  of  dignity,  and  the  full  amplitude  ofjuris' 
diction;    a  dignity  and    a   jurisdiction  not  based  on 

ordained  by  the  Pope,  no  one  doubts  their  being  lawful  Bishops — 
hence  whence  is  the  necessity  of  such  a  decisiou?  If,  on  the  contra- 
ry, the  question  is  concerning  any  other  power  than  that  of  ordina- 
tion, it  is  not  equally  clear  that  all  the  Bishops  which  the  Pope  has 
created  are  lawful  Bishops,  since theycannot  become  so  except  they 
are  called  agreeably  to  the  laws  of  each  church  ;  this  might  not  be 
even  if  they  were  called  to  the  office  by  the  Pope.  It  seems  as  if 
this  obscurity  had  been  introduced  here  to  favour  the  pretensions  of 
the  Popes,  who,  not  being  able  to  make  others  allow  their  title  of 
Pastors  of  the  Church  Universal,  have  been  desirous  by  this  canon  to 
establish  some  foundation  on  which  to  rest  their  pretensions.  For, 
besides,  if  the  Bishops  ordained  by  the  Pope  are  only  implied  here 
why  is  not  the  term  ordained  plainly  introduced  V  Sarpi,  I.  viii.  s. 
25.  note.  Perhaps,  after  all,  the  canon  refers  to  Bishops  among  tha 
heretics. 
49  Practical  and  Internal  Evidence  against  Catholicism,  p.  34. 


I  ll  I.     PRIES  I  MOOD. 

>dal,  or  other  human  constitutions,  hut  emanating 
from  no  a  authority  than  God  himself,     As  the 

successor  of  Si  Peter,  and  the  trueand  legitimate  vicar 
0f  j,        (  ire  presides  over  the  universal 

church,  the  father  an  nor  of  all  the  faithful,  oj 

bishops  also,  and  of  all  other  prelates,  be  their  stah 
rank;  or  power,  what  they  may"*0 

Although  these  statements  are  very  strong,  they  are 
neverthele?-  i  and  indefinite.     Mr.  Butler  says  of 

the  decree  of  tlir  Council  ol  I  "  This  is  the  doc- 

trine of  the  Roman  <  'atholic  church  on  the  authority  of 
the  Pop.-,  and  beyond  it  no  Roman  <  'atholic  is  requii 
to  believe."* '    I  i  rail,  the  question  returns,  "What 

is  that  doctrine?"     TJ  individual  confesses  that 

there  is  a  division  of  opinion  in  the  church  on  this  sub- 
ject, and  adverts  to  the  well-known  distinction  between 
the  Transalpine  and  tl  I  dpine  tenets.  The  fact  is, 
that  it  has  been  found  convenient  to  leave  this  moment- 
ous question  unsettled  Both  the  above-mentioned  te- 
nets, it  seems,  are  tolerated,  and  either  may  be  declared 
true,  at  different  periods,  as  circumstances  or  events  may 
require.*2 

M  p.  319,  320. 

51  Book  ofthe  Human  Catholic  Church,  p.  119. 

The  Transalpine  divines  ascribe  to  the  Pope  a  aopreme  and 
controlling  power  over  the  whole  chnrch,  and  even  over  general 

councils — the  righl  of  judging  all  spiritual  causes,  of« sututing, 

■■spending,  and  deposing  bishops,  of  conferring  all  ecclesiastical 
dignities  or  benefices,  or  recen  ing  appeals  from  all  sentences  ot  ••<•- 
des    -  -  —and  the  extraordinary  prerogative  of  persona] 

infallibility,  when  he  undertakes  to  issue  a  solemn  decision  on  any 
it  The  Cisalpines,  on  the  other  band,  r<  gard  the  Pope  as  bud 
pel  to  the  church,  and  to  a  general  council,  ber  representative — 
maintain  thai  the  jurisdiction  of  bishops  is  derived  immediately  from 
God— deny  the  Pope's  right  to  confer  benefices — by  his  paramount 
authority,  in  opposition  to  the  lawsoi  customs  of  patronage — refuse 
to  admit  bis  pren  g  ad  infallibility,  and  hold  that  he  may  be 

dep  -'■'!  hv  the  chnrch,  or  a  general  council,  for  heresy  oi  schism. 
Mr.  Butler  states  thai  the  Pope's  1  I  power,  i.  e.  the  presumed 

right  to  depose  heretical  or  contumacious  sovereigns,  and  absolve 
their  subjects  from  their  alii  -  tl"-  main  point  of  dif- 

ference between  the  Transalpini  I  -  Jpine  divines,  being  main- 
tained by  the  former,  denied  b)  the  latter ;  but  that  now  the  Tran- 
■alpines  have  at  length  adopted  the  Cisalpine  opinions  on  this 
■abject,     rTisownvii  :  — 

••  It  i«  in  article  of  the  Roman  Catholic  faith,  that  the  Pope  bos, 


310  THE    PRIESTHOOD. 

Still  it  is  important  to  ascertain  which  view  of  the 
subject  has  been  current  at  Rome,  or  has  received  pon- 
tifical sanction.  This  may  be  easily  done.  Fourteen 
years  after  the  termination  of  the  Council  of  Trent,  Bel- 
larmine  delivered  his  lectures  "De  Romano  Pontifice," 
in  the  college  at  Rome,  by  appointment  of  Pope  Grego- 
ry XIII.  An  abstract  of  these  lectures  will  exhibit  the 
sentiments  which  have  prevailed  in  the  Romish  court 
from  the  days  of  Hildebrand  till  the  present  time. 

After  endeavouring  to  prove  that  simple  monarchy  is 
the  best  form  of  government,  and  that  therefore  it  has 
been  adopted  in  the  church,  in  which  the  Pope,  as  the 
successor  of  St.  Peter,  rules  in  the  place  of  Christ,  who 
has  constituted  him  his  sole  vicar  or  representative,  the 
author  describes  at  large  the  spiritual  and  temporal  pow- 
er of  the  Pope.  His  spiritual  power  is  comprised  in 
the  following  particulars  : — That  he  is  supreme  judge 
in  controversies  of  faith  and  manners  ;  that  when  he  in- 
structs the  whole  church  in  things  relating  to  faith,  or 
promulgates  moral  precepts  relating  to  things  necessary 
to  salvation,  or  which  are  in  themselves  good  or  evil,  he 
cannot  possibly  err ;  that  it  is  probable,  and  maybe  pi- 
ously believed,  that  he  cannot,  as  a  private  individual, 
be  a  heretic ;  that,  as  prince  of  the  whole  church,  he 
may  by  his  own  authority  enact  laws,  binding  on  the 

by  divine  right — 1.  A  supremacy  of  rank  ;  2.  A  supremacy  of  juris- 
diction in  the  spiritual  concerns  of  the  Roman  Catholic  church  ;  and 
3.  The  principal  authority  in  defining  articles  of  faith.  In  conse- 
quence of  these  prerogatives,  the  Pope  holds  a  rank  splendidly  pre- 
eminent over  the  highest  dignitaries  of  the  church  ;  has  a  right  to 
convene  councils,  and  preside  over  them  by  himself  or  his  legates, 
and  to  confirm  the  election  of  bishops.  Every  ecclesiastical  cause 
may  be  brought  to  him,  as  the  last  resort,  by  appeal ;  he  may  pro- 
mid  gate  definitions  and  formularies  of  faith  to  the  universal  church; 
and  when  the  general  body,  or  a  great  majority  of  her  prelates,  have 
assented  to  them,  either  by  formal  consent,  or  tacit  assent,  all  are 
bound  to  acquiesce  in  them.  '  Rome,'  they  say  in  such  a  case, '  has 
spoken,  and  the  cause  is  determined.'  To  the  Pope,  in  the  opinion 
of  all  Roman  Catholics,  belongs  also  a  general  superintendence  of 
the  concerns  of  the  church ;  a  right,  when  the  canons  provide  no 
line  of  action,  to  direct  the  proceedings  ;  and,  in  extraordinary  cases, 
to  act  in  opposition  to  the  canons.  In  those  spiritual  concerns  in 
which,  by  strict  right,  his  authority  is  not  definitive,  he  is  entitled  to 
the  highest  respect  and  deference."  Book  of  the  Roman  Catholic 
Church,  p.  119— 124. 


TUB    PRIEBTHl  3  I  Jt 

conscience,  and  judge  and  punish  in  ecclesiastical  caus- 

tliat  though  episcopal  jurisdiction,  generally  co 
dered,  isof  divine  rig] 

bishop  al  juris- 

diction and  authority,  not  from  Christ,  hut  from  the 
Pope;  that  he  has  the  power  to  aeral  councils^ 

and  preside  over  them,  as  supreme  judge;  thatsuchas- 
semblies,  co  Ibythe  tnnot  err — 

hut  that  the  err  before  such  confirmation,  unless 

the  fathers,  in  framing  thi  .   bis  instruc- 

tions;  and  finally,   that  the  l;  •   absolutely  above 

councils,  and  ackn  us  no  authority  whatever  over 

himself. 

It  is  asserted  that  the  Pope  has  not  directly  and  im- 
mediately^  any  temporal  power;  but  that,  by  reason  of 
his  spiritual  power,  he  may  possess,  at  least  indirectly, 
directing  the  /■  affairs  of  all 

Christians,  tr  to  the  bestowment  of  spir  ood. 

This  assertion  is  illustrated  by  the  following  analogy: — 
as  man  is  compounded  of  flesh  and  spirit,  which, 
thou  connected;  ami  the  latter 

rules  the  former,  so  that  if  1  proposed  by  the  spirit 

is  hindered  by  the  flesh,  the  0  ist  be  punished  by 

3  and  other  nd,  if  necessary,  the  tongue  be 

prevent)  d  fj  —in 

like  mn  iciety  is  I  to  political  and  to  spirit- 

's of 
the  oth  i  titute  one  b< 

andtheinf  ect  and  subordinate  to  the 

superior.     The  spiritual  power   does  not  intermeddle 
mporal  .  spiritual  d< 

B  '  take  )il- 

the   spirit )i 

"The  J  P         or- 

-on 
t  in  win  'ips, 

that    is,    as   an  ordin: 

up- 
on another,  ime 
should  '  ■'//>■.''  Again 
— "Th<  Pope  cannot,  as  P  linarily  enact  or 
confirm  civil  laws,  or  annul  the  laws  of  princes,  be- 


3i2  THE    PRIESTHOOD. 

cause  he  is  not  political  head  of  the  church ;  yet  he  may 
do  all  this,  if  any  civil  law  is  necessary  to  the  salvation 
of  souls,  and  kings  will  not  enact  it — or,  if  any  civil  law 
is  injurious  to  the  sal  ration  of  souls,  and  kings  will  not 
abrogate  it."  Further — "  The  Pope  cannot,  as  Pope, 
ordinarily  judge  in  temporal  matters;  nevertheless,  in 
any  case  in  which  the  safety  of  souls  is  concerned,  the 
Pope  may  assume  even  temporal  judgment;  when,  for 
instance,  there  is  no  judge,  as  when  two  independent 
monarchs  are  at  variance — or  when  those  who  may  and 
ought  to  judge,  refuse  to  give  sentence."  Once  more — 
"  The  Pope  may  and  ought  to  compel  all  christians  to 
serve  C4od  in  that  manner  which  their  station  requires 
of  them.  But  kings  are  bound  to  serve  God  by  defend- 
ing the  church  and  punishing  heretics  and  schismatics. 
Therefore  the  Pope  may  and  ought  to  enjoin  kings  to  do 
this,  and  if  they  neglect,  to  compel  them,  by  excommuni- 
cation, and  other  statable  measures.5  3 

For  maintaining  these  and  similar  opinions,  Bellar- 
mine  was  rewarded  with  a  cardinal's  hat  and  other  ho- 
nours.54 It  will  be  said,  that  they  are  obsolete  notions 
— that  they  have  been  disclaimed  by  the  Roman  Catho- 
lics of  England  and  France — that  several  foreign  uni- 
versities, when  applied  to  by  Mr.  Pitt,  unanimously 
declared  against  them.55  All  this  is  true:  but  while  it 
is  acknowledged  that  no  authorized  commentary  on  the 
decree  of  the  Council  of  Florence  has  yet  appeared,  it 
cannot  be  denied  that  the  very  loose  and  general  man- 
ner in  which  that  decree  was  expressed,  has  left  the  door 
open  for  any  interpretation  which  the  times  will  bear. — 
The  Roman  Pontiff  does  not  now  speak  and  act  as  did 
Gregory  VII.  and  Innocent  III.;5  6  it  may  be  hoped  that 
such  days  are  gone  by  for  ever.     But  no  concession  has 

53  Bellarmin.  de  Roman  Pontif.  1.  i.  c.  1 — 16. 1.  iv.  c.  1 — 6,  15, 
16,  22—24.  1.  v.  c.  4,  6.  De  Conciliis,  1.  i.  c.  12, 19.  1.  ii.  c.  2,  5, 
10\11, 13—19. 

54  He  was  very  near  being  canonized  after  his  death.  Ten  car- 
dinals, out  of  seventeen,  voted  for  this  honour.  DuPin,  Cent.  xvii. 
book  5. 

53  Butler's  Historical  Memoirs  of  the  Catholics,  vol.  iv.  p.  10 — 15. 
5C  See  Hallam's  View  of  the  Stale  of  Europe  during  the  Middle 
Ages,  vol.  ii.  p.  270—286. 


I  ill.    PR]  E6TH00D.  313 

;  made;  retractation  and  repeal  are  words  not  to  be 
found  in  the  vocabulary  of  Ro  ae  P  >pe  has  always 

assumed  as  much  power  as  he  could  safely  exercise. 
Only  seven  years  before  the  publication  of  Bellarmine's 
work,  (A.  D.  1570)  be  had  proudly  and  impiously 

.,1  bis  prerogative,  and  "in  the  fulness  of  apostolical 
pov.  ommunicated  and  deposed  our  queen  Eliza- 

beth, absolving  her  subjects  from  their  allegiance. 
S  h  things  are  not  heard  of  in  these  times;  yet  nei- 
ther has  the  doctrine  been  recanted,  noi  the  power  sur- 
rendered. The  in  tained  by  Mr. 
B  tier  and  the  English  and  French  C  i  tmaypos- 
sibly  be  prevalent  even  at  Rome,  at  the  present  period  ; 
butshould  the  aspect  of  affairs  change,  (which  Heaven 
prevent!)  the  transalpine  system  will  regain  its  popula- 
rity, and  the  "  Father  and  <  rovernor  of  all  the  faithful" 

-sort  bis  long-dormant  pretensions,  and  attempt  once 
more,  though  with  feeble  arm,  to  shake  the  earth  with 
the  thunders  of  the  Vatican.57 

The  honour  and  reverence  paid  to  the  Pope  in  his  own 
city,  and  by  all  who  approach  him,  are  consonant  to  the 
lofty  titles  which  he  wears,  and  the  exalted  station  he  is 
supposed  to  occupy.     An  elegant  writer,  himself  a  zea- 
i;  .man  <  'atholio.  giv<  following  description  of 

t  in  which  he  is  ordinarily  received,  when  he 
shows  himself  to  the  multitude  after  performing  divine 

57  •■  Five  centurii  a  hive  now  elapsed,  during  everyone  of  which 
the  authority  of  the  Roman  see  bas  -  ely  declined.    Slowly 

and  silently  receding  from  their  claims  to  temporal  power,  the  pon- 
tiffs hardly  proteel  their  dilapidated  citadel  from  the  revolutionary 
assume  of  modern  times,  the  rapacity  of  governments,  and  the 
growing  averseness  to  ecclesiastical  influence.  But  it'  thus  beard- 
ed by  nnmannerly  and  threatening  innovation,  they  should  occa- 
.  '  that  cautious  policy  which  necessity  bas  prescribed  \ 
rf  they  should  attempt,  an  unavailing  expedient '  to  revive  institu- 
tions which  can  b  •  r  operative,  or  principles  that  have  died 
away,  tlnir  defensive  efforts  will  not  l»'  unnatural,  n^r  ought  to  ex- 
eite  either  indignation  >>r  alarm.  A  calm,  comprehensive  studs  of 
itical  history,  not  in  inch  scraps  and  fragments  .«  the  ordi- 
nary partizans  of  mir  ephemeral  literature  intrude  upon  as,  is  per- 
il i|p-  the  best  antidote  to  extravagant  apprehensions.  Those  who 
know  what  Rome  has  once  been,  are  best  able  to  appreciate  what 
■he  i- :  those  who  have  seen  the  thunderbolt  in  the  hands  of  the 
Gregories  and  the  Innocents,  \nll  hardly  be  intimidated  at  the  -al- 
lies of  decrepitude,  the  impotent  dart  of  Priam  amidst  the  crackling 
rains  of  Troy."    riallam,  vol.  ii.  p 


314  THE    PRIESTHOOD. 

service  in  St.  Peter's.  "  The  immense  area  and  colon* 
nade  before  the  church  are  lined  with  troops,  and  crowd" 
ed  with  thousands  of  spectators.  All  eyes  are  fixed  on 
the  gallery  [in  the  front  of  the  church;]  the  chant  of 
the  choir  is  heard  at  a  distance  ;  the  blaze  of  numberless 
torches  plays  round  the  columns;  and  the  pontiff  ap- 
pears, elevated  on  his  chair  of  state,  under  the  middle 
arch.  Instantly  the  whole  multitude  below  fall  on 
their  knees  ;  the  cannons  of  St.  Angelo  give  a  general 
discharge,  while  rising  slowly  from  his  throne,  he  lifts 
his  hands  to  heaven,  stretches  forth  his  arm,  and  thrice 
gives  his  benediction,  to  the  crowd,  to  the  city,  and  to 
all  mankind :  a  solemn  pause  follows,  another  discharge 
is  heard,  the  crowd  rises,  and  the  pomp  gradually  disap- 
pears."5 s  Whenever  the  pontiff  appears  in  public,  all 
kneel  in  his  sight;  and  in  private,  there  are  "greater 
appearances  of  splendour  in  the  approach  to  his  person 
than  in  an  introduction  to  any  other  sovereign."  In 
the  ceremony  called  the  adoration  of  the  Pope,  which 
takes  place  almost  immediately  after  his  election,  "he 
is  placed  in  a  chair  on  the  altar  of  the  Sixtine  chapel, 
and  there  receives  the  homage  of  the  cardinals ;  this 
ceremony  is  again  repeated  on  the  high  altar  of  St. 
Peter's."  "  But  why" — asks  the  writer  quoted  above — 
"  why  should  the  altar  be  made  his  footstool !  The  altar, 
the  beauty  of  holiness,  the  throne  of  the  victim-lamb, 
the  mercy-seat  of  the  temple  of  Christianity;  why 
should  the  altar  be  converted  into  the  footstool  of  a 
mortal?"59  Why,  indeed,  but  as  a  fulfilment  of  the 
apostolic  prediction — "  He  as  God,  sitteth  in  the  temple 
of  God,  showing  himself  that  he  is  God?" 

The  right  of  electing  the  Pope  is  vested  in  the  cardi- 
nals, who  are  also Jjojaiid_txi.choosje_OJiexf-ilieir--ow4i 
number..  The  cardinals  are  the  deacons,  priests,  and 
bishops  of  Rome  and  its  suburbs.  Their  number  is 
sevi uty,\and  they  are  created  at  the  pleasure  of  the 
pontiff.  They  constitute  the  consistory,  or  council  of 
the  apostolic  see;  preside  over  the  Pope's  tribunals; 
and  enjoy  great  privileges  and  honours.66 

58  Eustace's  Classical  Tour,  ii.  167—171. 

59  Ibid.  iv.  p.  368,  381—383. 

60  Much  useful  information  on  this  subject  is  contained  in  a  work 
published  a  few  years  aro,  entitled"  Catholicism  in  Austria." 


i  ii  l.    PR]  i  81  HOOD. 

i  .    theB  tiff  ■    :i  temporal  it  is  not\  _ 

nee.  eak  in  this  pla<  e      His  ten 

■  count  r;  120  D 

d,  thinly  p<  opled, 
II-,.  iesa  ind  rity  are  bl(  >wn  by  I 

under  bis  administration. 

I    ,  reform  ed  in  the  twenty-third 

sion  contau  n  chapters,     [ta  principal  enact- 

ments w.re  included  in  the  three  following  particuli 
1.  ']  oce  of  i  I  on  this 

subject  commenced  with  these  words: — "Since  all  to 
whom  the  cure  of  souls  is  committed,  are  bound  by 
divine  command  to  know  thi  of  their  flocks;  to 

r  sacrifice  for  tl  .  by  the  preaching 

of  the  divine  word,  the  administration  of  the  sacraments, 
and  the  example  of  all  good  works;  t<  »aternal 

care  over  the  poor  and  other  distressed  persons  ;  and  to 
apply  -  to  all  other  pastoral  duties,  which 

cannot  be  performed  by  those  who,  instead  of  watching 
over  the  flock,  leave  it,  as  the  hirelings  do: — the  holy 
council  admonishes  and  exhorts  them  to  remember  the 
divine  precepts,  and  to  be  patterns  of  the  flock,  feeding 
and  ruling  the  same  in  judgment  and  truth."  onal 

residence  is  then  enjoined  on  ecclesiastics  of  evci  v  grade : 
but  it  is  observabli  .mate  causes  of  ab- 

sence are  allowed,  viz.  "  Christian  charity,  urgent  iv 
sity,  due  obedience,  and  tl  sre  of  the  church  or 

state;"  of   these,  the   Pope  was  constituti  reme 

ju.i_  •  itropolitan,  or,  in  1 

the  senior  suffragan  I  It  is  true  that  provi 

rected  to  1"  for  the  churches  in  su< 

and  that  temporary  pi  prohibited 

to  exceed  two  or  at  the  m  bole 

•r;   but  the   al  i  eptions  might 

inade  to  extend  to  any  Length  of  tin  ivine 

at  of  r<  .  which  had  b  ruitful  source  of 

so  much  con!'  ntirely  out  o\  sight. — 

2     l 

orders.     It  wi  i  •  ;  that  n 

to  minor  oi 

cons   must  be  twen'y-tv.  old,  d(  twenty- 

three,  and  pri(  .'.able  dil 

are  given  respecting  the  examination  of  candid; 


316  THE    PRIESTHOOD. 

the  requisite  qualifications  for  office.  It  would  have 
been  well  had  they  been  always  duly  observed. — 3.  The 
education  of  candidates  for  ecclesiastical  offices.  Pro- 
vision was  made  for  the  institution  of  seminaries,  in 
which  youths  might  receive  instruction,  the  poor  gra- 
tuitously, the  rich  by  paying  certain  fixed  charges. 
They  were  to  learn  grammar,  singing,  and  other  sci- 
ences; and  to  become  versed  in  scripture,  ecclesiastical 
reading,  the  homilies  of  the  saints,  and  the  rites  and  ce- 
remonies used  in  the  administration  of  the  sacraments. 
Special  care  was  to  be  taken  that  they  attended  mass 
every  day,  confessed  their  sins  once  a  month,  and  par- 
took of  the  Lord's  supper  under  the  direction  of  the 
confessor.  They  were  to  receive  the  first  tonsure  im- 
mediately on  their  admission,  to  wear  the  clerical  habitj 
and  to  be  gradually  initiated  into  the  services  of  the 
elmrch.61 

61  Pallp.v,  I.  xxi,  c,  13.  Sarpi,  1.  viii.  s,  25, 


i; 


CHAPTER  XIII. 

CELIBACY    OF    THE    PRIESTHOOD — MONASTIOISM. 

Crafty  policy  of  the  I    f  reform— Twej 

roi  rth  Si  jsios      D  "ii  Matrimony — Doctrine  and  practice 

of  the  Church  of  Rome  in  reg  ird  t"  the  celibacy  of  the  Clei 
Bfomutii  ism,  and  its  effo  '  —  Decree  respecting  die  M 

ders. 

'1'iif.  recor.ls  of  the  council  of  Trent  become  less  inte- 
resting as  we  approach  the  termination  of  its  proceed- 
ings. A  very  cursory  review  of  the  remainder  of  the 
history  will  he  sufficient  for  the  present  purpose. 

Lengthened   discussions   on   matrimony  had  taken 
place  before  tl  ity-third  in,     Thi 

were  rem  rh  >ly  dry  and  jejune,  and  indeed  chiefly  rc- 
lated  to  customs  or   circum  uliar  to  those 

tini'        The  man  excepted :  but 

Q  on  thi  ely  any  diflerence 

oi  opinio  i.    All  rtuesof  celi- 

i  b  as 
maiotai  lawfulness  of  then  clergy: 

willing  to  admit  that  ther 
cases  in  which  thePo  ..ith  the  vov 

jtity.  The  Protestani  n  der  will  not  care  to  inquire 
for  the  arguments  by  which  men  attempted  to  withstand 
the  dictates  of  nat  rvert  the  word  of  Clod.02 

PaDav.  1.  xv   c.  i,  I.  ;  uiL  c  \    \.  9.     Ssrpi   I.  . 
■  "      On<  « I  i  tl  •  - » J  1 1  >  with  a  long  "  disputation 

on  'In-  subject,  Like  Rath,  he  nid,  he  would  follow  1 1 1 « •  reapers, 
those  who  had  spoken  l»'ior.-  him,  colled  thi  few  -mill  ears  they 
had  irate  them  from  dirt  and  straw,  ami  present  them  to 

lair  Naomi,  "  thai  is,  the  holy  Catholic  church,  mi  mother."     His 
tirade  was  in  the  form  of  an  ii 
and  Calvin.     Tim  — 

••  All-,  my  c 1  friend  <  !ah  in,  convert  thee :  wlnt  absur- 

dity are  yon  o  isbingl     l  [cherish      rardi- 

ties?  I  am  contriving  a  method  by  which  I  will  do  away  with  the 


318       CELIBACY  OF  THE  PRIESTHOOD. 

Two  measures  proposed  by  the  legates,  but  ultimately 
withdrawn  or  considerably  modified,  deserve  to  be  men- 
tioned, as  illustrative  of  the  spirit  and  designs  of  the 
papacy.  The  first  was  as  follows : — when  the  sacra- 
ment of  orders  was  under  discussion,  a  canon  was  pre- 
sented to  the  fathers,  enjoining  princes  and  civil  rulers 
in  general,  to  require  of  all  persons  whom  they  should 
invest  with  any  public  office,  dignity,  magistracy,  or 
place  of  trust,  that  they  should  subscribe  to  a  creed  there- 
in recited,  comprising  the  distinctive  tenets  of  the  Ro- 
man Catholic  religion,  and  concluding  with  a  solemn 
promise  to  reject  all  novel  doctrines,  avoid  all  schism, 
detest  every  heresy,  and  promptly  and  faithfully  assist 
the  church  against  all  heretics  whatsoever.63 

The  other  measure  was  a  proposal  for  the  reformation 
of  the  civil  powers.  Assailed  on  all  sides  by  urgent  de- 
mands for  reform,  the  legates  were  compelled  to  put  on 
the  appearance  of  concession.  They  prepared  a  decree, 
touching  as  lightly  as  possible  the  evils  and  abuses  which 
had  excited  such  general  indignation.  The  closing  ar- 
ticles of  the  decree  were  levelled  at  the  sovereigns  and 
states  of  Europe.  It  was  pretended  that  the  church 
also  had  just  cause  for  remonstrance  and  complaint,  and 
that  the  reformation  would  not  be  complete,  unless  the 
encroachments  of  the  secular  on  the  ecclesiastical  power 
were  abolished.  The  legates  had  even  the  assurance  to 
demand  that  the  clergy  should  enjoy  an  absolute  immu- 
nity from  the  civil  jurisdiction,  in  all  causes  whatsoever; 
that  spiritual  causes,  and  those  of  a  mixed  nature,  should 
be  tried  before  ecclesiastical  judges,  to  the  entire  exclu- 
sion of  laymen,  and  that  these  judges  should  receive 
their  appointments  from  their  spiritual  superiors,  and  not 

custom  of  celibacy  and  will  establish  a  state  of  whoredom  for  my- 
self and  for  those  who  apostatized  with  me. 

"Are  you  in  your  senses,  O  Calvin?  Do  you,  wretched  man, 
attempt  to  overturn  the  rite  of  celibacy  which  God  instituted,  John 
the  Baptist  observed,  and  Christ  commended  and  acknowledg- 
ed ?  Are  you  ignorant  that  the  work  of  God  cannot  be  destroyed 
by  the  power  of  man  or  of  Satan  ?  You  are  mad,  Calvin,  you  are 
mad;  your  lusts  have  made  you  twice  a  fool,"  &c.  Le  Plat,  v.  p. 
725—743. 

63  Sarpi,  1.  viii.  s.  22.  Le  Plat,  vi.  p.  32 — 42.  It  is  somewhat 
singular  that  Pallavicini  makes  no  reference  to  this  creed :  it  is  dif- 
ficult to  believe  that  he  was  ashamed  of  it. 


■ONASTICIIH.  119 

from  any  secular  authority;  that  the  church  should  lu 
entirely  free  from  all  taxes,  imposts,  subsidies,  &c.  un- 
der whatsoever  name  or  pretence  thej  mighl  belevii 
and  finally,  that  all  the  ancient  can  I  all  p 

constitutions,  enacting  clerical  immunity,  should  b< 
vived  in  their  full  force,  ami  any  breach  or  infringement 
be  visited  with  excommunication,  without  trial  or  notice. 
Had  these  demands  been  complied  with,  the  triumph 
of  the  clergy  would  have  been  consummated,  and  so- 
ciety would  have  commenced  a  retrograde  movement, 
which,  if  not  checked  bysome  counter-revolution,  might 
have  ended  in  a  state  of  thimrs  analogous  to  the  disorders 
and  usurpations  of  the  middle  ages.  Most  probably, 
however,  the  failure  of  the  measure  was  expected  from 
the  very  fust.  It  was  intended  to  intimidate  the  waver- 
ing, anil  extinguish  the  attempts  of  the  more  zealous 
friends  of  reform.  \  I  the  success  was  complete  The 
French  ambassadors,  whose  bold  and  unflinching  at- 
tacks  on  the  corruptions  of  the  Roman  court  had  given 
so  great  offence,  protested  against  the  decree  in  the 
name  of  their  sovereign,  and  withdrew  to  Venice.   They 

irned  no  more  to  Trent.  Those  who  remained  had 
no  inclination  to  continue  a  strmrgde,  in  which  the 
chances  of  victory  were  so  few  :  their  acceptance  of  such 

rmation  as  wa  !  them,  was  the  price  of  the 

withdrawment  of  the  obnoxious  articles.84 

The  twenty-fourth  session  was  held  Nov.  1 1.  1563. — 
The  doctrinal  decree  related  to  matrimony. 

"  The  first  parent  of  the  human  race,  inspired  by  the 
divine  Spirit,  pronounced  the  bond  of  marriage  to  be 
pi  rpetuaJ  and  indissoluble,  when  he  said,  'This  now  is 
bone  of  my  bones,  and  flesh  of  my  flesh  :  wherefore  a 
man  shall  leave  his  father  and  mother,  and  shall  cleave 
to  his  wife,  and  they  shall  be  two  in  one  flesh.'  (  ten.  ii. 
!     24 

1  .rist  our  Lord  hath  expressly  taught  that  two  per- 
sons only  can  be  joined  together  mited  in  this 
bond.  Having  quoted  the  !  ■  Qtioned  words,  as 
proceeding  fro  I  enow  they  are 
not  two,  but  one  flesh  :'   and  immediately  afterwards  ho 

64  Pallav.  I.  xwu.  r.  I.     BarpL  I.  riii.  s.  ,"i3— 56.     Le  Plnt.vi.  n. 
237—251, 


320       CELIBACY  OF  THE  PRIESTHOOD 

confirmed  the  durability  of  the  connexion,  as  it  had 
been  so  long  before  declared  by  Adam,  by  adding, 
1  What  therefore  God  hath  joined  together,  let  no  man 
put  asunder.'     Mat.  xix.  5,  6. 

"  Christ  also,  who  hath  instituted  and  perfected  the 
venerable  sacraments,  hath  by  his  passion  merited  the 
grace  which  gives  perfection  to  natural  love,  confirms 
the  indissoluble  union,  and  sanctifies  those  who  are 
united.  Which  the  apostle  Paul  intimated,,  when  he 
said,  'Husbands,  love  your  wives,  as  Christ  also  loved 
the  church,  and  delivered  himself  for  it,'  presently  add- 
ing, '  This  is  a  great  sacrament,  but  I  speak  in  Christ 
and  in  the  church.'  Ephes.  v.  25,  32. 

"  Since,  therefore,  under  the  gospel,  matrimony  ex- 
cels the  nuptials  of  the  ancients,  because  of  the  grace 
received  through  Christ,  our  holy  fathers,  the  councils, 
and  the  universal  tradition  of  the  church  have  always 
taught  that  it  is  deservedly  reckoned  among  the  sacra- 
ments of  the  new  law.  Against  which  doctrine  impious 
men  have  raved  in  these  times,  not  only  indulging 
wrongful  thoughts  respecting  this  venerable  sacrament, 
but  also,  according  to  their  manner,  introducing  liberty 
of  the  flesh  under  cover  of  the  gospel,  and  writing  and 
speaking  much  that  is  contrary  to  the  sentiments  of  the 
Catholic  church,  and  the  approved  customs  that  are  de- 
rived from  the  apostolic  era — greatly  to  the  peril  of  the 
faithful  in  Christ,  Therefore  this  holy  and  universal 
council,  desiring  to  prevent  such  rashness,  hath  deter- 
mined to  destroy  the  infamous  heresies  and  errors  of  the 
before-named  schismatics,  lest  many  more  should  be 
affected  by  their  destructive  contagion  ;  for  which  cause 
the  following  anathemas  are  decreed  against  these  he- 
retics and  their  errors. 

"Canon  I.  Whoever  shall  affirm  that  matrimony  is 
not  truly  and  properly  one  of  the  seven  sacraments  of 
the  evangelical  law,  instituted  by  Christ  our  Lord,  but 
that  it  is  a  human  invention,  introduced  into  the  church, 
and  does  not  confer  grace:65  let  him  be  accursed. 

65  "  The  original  institution  of  marriage,  as  a  natural  contract, 
had  for  object  the  propagation  of  the  human  race:  its  subsequent 
elevation  to  the  dignity  of  a  sacrament  is  intended  for  the  procreation 


■0WA8TK  ISM. 

2    \\  ihall  affirm,  that  Christians  maj  hare 

move  wives  than  one,  and  that  tins  is  prohibited  by  no 
divine  law:  let  him  be  accursed. 

\'.        ,.r  shall  affirm,  that  only  those  degr< 
consanguinity  or  affinity  which  arc  mentioned  in  the 
book  of  Leviticus  can  hinder  or  disannul  the  marriage 

ttract;  and  that  the  church  has  no  power  to  dis- 
pense with  some  of  them,  or  to  constitute  additional 
hindrances  or  reasons  for  disannulling  the  contract:60 
let  him  be  accursed. 

1     Whoever  shall  affirm,  that  the  church  cannot 
constitute  any    impediments,    with  power   to  disannul 
matrimony,  or  that  in  constituting  them  she  has  en 
let  him  be  accui 

vVhoevei  shall  affirm,  that  the  marriage  bond 
may  be  dissolved  by  heresy,  or  mutual  dislike,  or  vo- 
luntary absence  from  the  husband  or  wife:  let  him  be 
accursed 

"6.  Whoever  shall  affirm,  that  a  marriage  solem- 
nised but  not  consummated  is  not  disannulled  if  one 
of  the\  parties  enters  into  religious  order  ;67  let  him  be 
accursed. 

"7.  Whoever  shall  affirm,  that  the  church  has  erred 
in  teaching,  according  to  the  evangelical  and  apostolic 

.nil]  education  of  a  people  in  tin-  religion  and  worship  of  the  true 
God,  and  of  oui  Lord  Jusu.s  Christ". ..."  The  conjugal  union  be- 
tween man  and  wife,  of  which  God  is  the   author.  i<  a  sacrament, 

th  it  i<.  a  sacred  sign  of  the  holy  union  thai  Mih~i-ts  between  Christ 
ami  his  chnich-".  ..."  The  faithful  are  to  be  taught,   that  united  in 

the  bonds  of  mutual  love,  die  bosband  and  wife  are  enabled  by  the 
grace  of  this  sacrament  to  repose  in  each  other's  affections,  to  reject 
every  criminal  attachment,  to  repel  every  inclination  to  unlawful  in- 
tercourse, and  in  every  thing,  to  presen  e  '  marriage  honourable  ,and 
the  bed  undeffled.'"    Catechism,  p.  328—332 

'  Here  is  evidBony  an  assumption  of  power  to  dispense  with,  and 
add  to  the  laws  of  God;  can  there  be  a  clearer  indication  of  anti- 
christ 1     I'  maj   !<••  observed,  by  the  way,  that  tin-  dispensing 

authority  has  erei  l a  tenaoionaj   defended  by  tie-  Popes,  ami 

for  two  reas  las— il  is  an  accession  of  dignity  ami  power,  ami  a  fruit- 
ful source  of  wealth.  No  dispensations  can  be  obtained  by  the 
poor. 

67  See  the  policy  of  Rome;  she  declares  marriage  indissoluble, 
even  fir  adultery.  Hut  every  thing  most  give  wa\  to  th.-  church ; 
and  to  get  an  additional  monk  or  nun,  an  invwlabk  roinp.irt  may  ha 
broken. 


322  CELIBACY    OF    THE    PRIESTHOOD 

doctrine,  that  the  marriage  bond  cannot  be  dissolved  by 
the  adultery  of  one  of  the  parties,  and  that  neither  of 
them,  not  even  the  innocent  party,  who  has  given  no 
occasion  for  the  adultery,  can  contract  another  marriage 
while  the  other  party  lives — and  that  the  husband  who 
puts  away  his  adulterous  wife,  and  marries  another, 
commits  adultery,  and  also  the  wife  who  puts  away  her 
adulterous  husband,  and  marries  another;  [whoever 
shall  affirm  that  the  church  has  erred  in  maintaining 
these  sentiments,]  let  him  be  accursed. 

"  8.  Whoever  shall  affirm,  that  the  church  has  erred 
in  decreeing  that  for  various  reasons  married  persons 
may  be  separated,  as  far  as  regards  actual  cohabitation, 
either  for  a  certain  or  an  uncertain  time :  let  him  be  ac- 
cursed. 

"  9.  Whoever  shall  affirm,  that  persons  in  holy  orders, 
or  regulars,  who  have  made  a  solemn  profession  of  chas- 
tity, may  contract  marriage,  and  that  the  contract  is 
valid,  notwithstanding  any  ecclesiastical  law  or  vow ; 
and  that  to  maintain  the  contrary  is  nothing  less  than 
to  condemn  marriage ;  and  that  all  persons  may  marry 
who  feel  that  though  they  should  make  a  vow  of  chas- 
tity, they  have  not.  the  gift  thereof;  let  him  be  ac- 
cursed— for  God  does  not  deny  his  gifts  to  those  who 
ask  aright,  neither  does  he  suffer  us  to  be  tempted  above 
that  we  are  able. 

"10.  Whoever  shall  affirm,  that  the  conjugal  state 
is  to  be  preferred  to  a  life  of  virginity  or  celibacy,  and 
that  it  is  not  better  and  more  conducive  to  happiness  to 
remain  in  virginity  or  celibacy  than  to  be  married  ;6  3  let 
him  be  accursed. 

"11.  Whoever  shall  affirm,  that  to  prohibit  the  so- 
lemnization of  marriage  at  certain  seasons  of  the  year 
is  a  tyrannical  superstition,  borrowed  from  the  supersti- 

«8  "  The  words  '  increase  and  multiply,'  which  were  uttered  by 
Almighty  God,  do  not  impose  on  every  individual  an  obligation  to 
marry ;  they  declare  the  object  of  the  institution  of  marriage ;  and 
now  that  the  human  race  is  widely  dhfused,  not  only  is  there  no  law 
rendering  marriage  obligatory,  but,  on  the  contrary,  virginity  is  high- 
ly exalted  and  strongly  recommended  in  Scripture  as  superior  to  mar- 
riage, as  a  state  of  greater  perfection  and  holiness."  Catechism,  p, 
S38. 


■ONABTXCISfl.  323 

turn  of  the  pagans;  or  shall  condemn  tho  benedictions 
andothei  i  ■  ed  by  the  church  at  those  tunes: 

let  him  be  accurst  d, 

•■  12  Whoever  shall  affirm,  that  matrimonial  causes 
do  not  belong  to  the  ecclesiastical  judges :  let  him  be 
accursed."09 

( leitain  enactmenl  ipanied  this  decree,  purport- 

ing to  provide  for  the  "reformation  of  matrimony." — 
Clandestine  marri;  ■  condemned,  ami  ancient  ca- 

nons are  renewed,  enjoining  the  public  solemnization  of 
the  ceremony,  after  due  notice,  and  in  the  presence  of 
witi  The  parties  are  exhorted  to  confess  their 

Bins  and  receive  the  eucharist  three  days  before  mar- 
riage.     Oni  oronlyofi  s.  is  allowed  in  bap- 

.  and  confirmation,  in  order  to  lessen  the  inconve- 
arising  from  spiritual  affinity.  Marriage  within 
the  prohibited  di  rei  ;.  if  wilfully  contracted,  is  punish- 
ed by  the  separation  of  the  parties  without  hope  of  dis- 
pensation: and  with  regard  to  dispensations,  it  is  enact- 
ed, that  they  should  be  very  rarely  given;  in  the  second 
degree,  not  at  all,  "unless  to  great  princes,  and  for  pub- 
lic reasons."  Excommunication  is  threatened  to  persons 
ping  concubines,  unless,  after  being  thrice  admo- 
nished by  the  ordinary,  they  put  them  away.  The 
times  in  whit  h  thi  ition  of  marriage  is  prohibited 

are,  from  the  first  Sunday  in  Advent  till  Twelfth  day, 
and   from  the  first  \\  in  Lent  till  Low  Sun- 

day, inclusive. 

II.  tht   pn  -ent  constitution  of  the  church  of  Rome 

all  ecclesiastics,  or  pe  i  holy  orders,  of  whatever 

ree,  arc  bound  to  perpetual  celibacy.     It  is  not  a 

reco.:i  nendation,  but  a  law,  rigidly  enforced,   and,  as 

69  John  Ficler,  a  divine  who  was  present  at  the  council,  tells  us 
that  on  th<'  day  of  the  session  the  weather  was  very  unfavourable, 
and  the  atmosphere  clondj  and  damp.  BdI  about  mid-day,  just  as 
the]  were  chanting  tbe  words,  "  That  thou  wonld'sl  vouchsafe  to 
rule  govern,  and  preserve  this  holy  council"— the  son  thrice  hroke 
through  the  clouds,  and  filled  tin-  church  where  they  met  with  daz- 
zling splendour."  G  d  Almight]  grant,"  he  adds,  ''that  from 
t!u  mn  of  bis  mercy  and  grace  light  may  Bow  into  the  hearts  of  the 
heretics,  that  at  length  the)  in  the  same  senti- 

ments, u  the  <  latholic  church  is  one  w  ith  </ i i r i -t .  and  Clirist  with 
the  chun  In1"     Le  Plat,  \  ii.  para  ii  | 


324      CELIBACY  OF  THE  PRIESTHOOD 

history  shows  with  unspeakable  injury  to  religion  ami 
morality.     In  the  legends  of  the  saints,  embodied  in  the 
Breviary,  nothing  is  so  common  as  lavish  commenda- 
tions on  a  life  of  chastity,  which  indeed  seems  to  have 
constituted  the  principal  part  of  the  holiness  of  many 
of  those  individuals.     Hence  an  opinion  of  the  supe- 
rior virtue  and  excellence  of  that  state  gradually  ac- 
quired a  strong  hold  on  the  public  mind.     A  prejudice 
against  married  priests  began  to  prevail,  and  was  sedu- 
lously cherished  by   the  Roman  pontiffs,   for  reasons 
which  will  at  once  occur  to  every  reflecting  person. 
From  being  considered  inferior  in  merit  to  those  who 
professed  celibacy,  they  were  at  last  deemed  unfit  for 
their  office.     Long  and  arduous  struggles  ensued.    But 
at  length  Rome  conquered,  though  not  without,  great 
difficulty. 7  °     And  what  have  been  the  results  ?     Every 
reader  of  ecslesiastical  history  knows  how  to  answer 
the  question.     That  some  are  chaste  and  continent,  is 
admitted:  but  how  numerous  are  the  instances  of  a  dif- 
ferent character !     The  unblushing  violation  of  the  laws 
of  decency,  the  crimes  and  miseries  of  unbridled  lust, 
in  innumerable  cases,  proclaim  the  fohy  and  impiety  of 
attempting  to  destroy  the  affections  of  our  nature,  and 
subvert  the  arrangements  of  Providence,71 


~0  "  It  was  a  straggle  against  the  natural  rights  and  strongest  af- 
fections of  mankind,  which  lasted  for  several  ages,  and  succeeded 
only  by  the  toleration  of  greater  evils  than  those  it  was  intended  to 
remove.     The  laity  in  general,  took  part  against  the  married  priests, 
who  were  reduced  to  infamy  and  want,  or  obliged  to  renounce  their 
connexions.     In  many  parts  of  Germany,  no  ministers  were  left  to 
perform  divine  services.     But  perhaps  there  was  no  country  where 
the  rules  of  celibacy  met  with  so  little  attention  as  in  England.     It 
was  acknowledged  in  the  reign  of  Henry  I.  that  the  greater  and  bet- 
ter part  of  the  clergy  were  married;  and  that  prince  is  said  to  have 
permitted  them  to  retain  their  wives.     But  the  hierarchy  never  re- 
laxed in  their  efforts;  and  all  the  councils,  general  or  provincial,  of 
the  twelfth  century,  utter  denunciations  against  concubinary  priests. 
After  that  age  we  do  not  find  them  so  frequently  mentioned  ;  and 
the  abuse  by  degrees,  though  not  suppressed,  was  reduced  within 
limits  at  which  the  church  might  connive."     Hallam,  ii.  p.  249 — 
252. 

"1  "  I  cannot  think  of  the  wanderings  of  the  friends  of  my  youth 
without  heart-rending  pain.  One,  now  no  more,  whose  talentsraised 
him  to  one  of  the  highest  dignities  of  the  church  of  Spain,  was  for 
many  years  a  model  of  Christian  purity.     When,  by  the  powerful 


* 


irruptioi  | 

into  the  I         lian  elr-  holds  a  prorai- 

■ 
with  ti 

.  and  th(  Otirsis  an  ac- 

and 

."  relations 

and  duties  of  life.     The  S  Dot  pray  that 

•  be  tak(  a  out  of  the  world,  but  that 

I  if  with- 

■A  thinking  to  serve  the 
r  by  mere  acts  of  contemplation  and 
otion,  the  christian  is  commanded  not  to  be  "sloth- 
ful in  bi  ■  is  "fervent  in  spirit,  serving' 
I .         "  ' — to  combine  the  contemplative  with  thcac- 
.  to  ''  abide  in  Ins  calling  with  Cod,"7 '  and  to  fulfil 


influence  of  his  mind  and  the  warmth  of  his  devotion,  this  man  liad 
•  lrawu  many  into  the  clerical,  and  the  religions  life  (my  youngest 
r  anions:  the  latter)  he  sunk  at  once  into  the  grossest  and  most 
daring  profligacy.  I  heard  him  boast  that  the  niirht  before  the  solemn 
[>r  •<•  — : > » n  ol'  (  'orpUS  (  !iri<ti,  where  he  appeared  nearly  at  the  head 
oi  Ins  chapter,  one  of  two  children  had  been  born,  which  his  two 
concubines  brought  to  light  u  ithin  a  few  days  ofeach  other.  Such, 
more  or  leas,  h  i-  been  the  late  of  my  early  friends,  whose  minds: 
and  hearts  were  much  above  the  common  standard  of  the  Spanish 
ey.  W'liatthen.ii  :  i-  f  of  the  vnlgar  crowd  of  priests,  who, 
coming,  as  the  Spanish  phrase  In-  it,  from  eoarst  twaddling  clothes, 
and  raised  by  ordination  to  a  rank  of  lite  lor  which  they  have  not 
bean  prepared,  mingle  <•  ice  and  superstition,  grossness  offeeling  and 

pride  of  office  in  their  character  ?     I   have  known   the  best  among 
them  :    I  ha\  ••  heard  their  confessions  j    I  have  heard  tie   Confessions 

of  yoang  persons  of  both  sexes,  who  fell  under  the  influence  of  their 
suggestions  and  example  :  and  I  do  declare  thai  nothing  can  he  morn 
youthful  virtue  than  their  companv.     I  have  seen  the 
promising  men  of  my  university  obtain  country  vicarages,  with 
char  I.  ami  hearts  overflowing  with  hopes  oft 

fuln  \    irtuous  wife  would  hive  confirmed  and  strengthened 

their  purposes  :  bat  they  were  to  live  a  life  of  angels  in  celibacy. — 
iwever,  men,  and  their  duties  connected  them  with 
beings  of  no  higher  description.  Young  women  knelt  before  them 
in  all  the  intimacy  and  openness  of  confession.  A  solitary  home 
inaii-  i  abroad  in  search  of  social  convene.     Love,  long  ro- 

sea them,  at  length  like  madnet  I       ■  I  knew  who  died 

insane;  hundreds  might  be  found  who  avoid  that  fate  by  a  life  of 

Pract  -il  and  Internal  Evidence  against 
.     I    :-'.- 
72  John  wo   16.  n  l!nm.  m.  11.  "»  1  Cor.  vii  21. 


32G      CELIBACY  OF  THE  PRIESTHOOD 

the  respective  obligations  arising  out  of  the  domestic  an  J 
social  state.  The  religion  of  the  New  Testament 
is  not  hostile  to  the  laws  of  nature,  or  the  general  in- 
tentions of  Providence.  Its  purpose  is  not  to  alter  but 
improve  our  actual  condition  in  this  world, by  inspiring 
the  mind  with  those  principles  and  feelings  which  will 
lead  to  a  life  of  moderation,  uprightness,  ami  piety,  and 
the  exhibition  of  a  bright  example  to  all  beholders.  In 
a  word,  if  genuine  christians  are  made  better  men  by 
their  Christianity,  its  effects  must  be  seen  and  acknow- 
ledged, and  in  order  to  this  they  must  so  conduct  them- 
selves as  to  be,  each  in  his  own  sphere,  the  "  lights  of 
the  world,"  the  "salt  of  the  earth." 

But  monasticism  has  done  incalculable  mischief  to 
religion.  Of  its  three  vows,  of  poverty,  chastity,  and 
obedience  to  the  superior,  the  first  two,  it  is  well  known. 
have  been  systematically  and  shamelessly  broken,  in 
thousands  of  instances.  The  enormous  wealth  of  the 
monasteries,  often  procured  by  the  most  nefarious  me- 
thods, and  the  scandalous  lives  of  their  inmates,  both 
male  and  female,  have  been  exposed  by  all  writers  on 
ecclesiastical  history.75  If  it  be  said  that  these  are 
abuses,  it  may  be  justly  replied,  that  they  are  insepara- 
ble from  the  system.  For  it  is  beyond  the  power  of 
any  institution  entirely  to  extinguish  the  propensities  of 
our  nature,  or  to  preseive  purity  in  a  mode  of  living 
which  is  altogether  at  variance  with  the  principles  and 
precepts  of  the  word  of  (Jod.70 

15  See  Dr.  Geddes'  "  View  of  all  the  Orders  of  Monks  and  Friars 
in  the  Roman  Church,"  in  the  third  volume  of  his  "Tracts." 

76  Consult,  7  he  life  of  Ricci,  Bishop  of  Pistoic  and  Pralo,  and  the 
Reformer  of  the  Catholic  doctrines  in  Tuscany.  By  Be  Potter,  3  vols. 
2d  Edit.  Brussels  1826.  The  disclosures  contained  in  these  vo- 
lumes are  of  the  most  disgusting  and  horrifying  description.  See 
particularly  vol.  i.  chap.  15 — 1?.  The  prioress  of  the  convent  of 
St.  Catharine  of  Pistoie  says  "  with  the  exception  of  three  or  four 
Teligious  persons,  all  the  monks,  now  dead  or  alive,  whom  I  have 
ever  known,  were  of  the  same  character.  They  all  made  the 
same  professions  and  adopted  the  same  conduct.  They  live  with  the 
nuns  on  more  familiar  terms  than  married  people  live  together.  Vol. 
i.  p.  316.  For  endeavouring  to  put  a  stop  to  these  disorders,  Ricci 
was  stigmatized  by  Pope  Pius  VI.  as  a  "fanatic,  a  liar,  a  calumni- 
ator, seditious,  and  a  usurper  of  other  men's  rights  I"  Vol  i  d 
423.    He  died  Jan.  27,  1810.  "  V' 


M  ON  A  SI  H  32^ 

1  •  •      •  i  thatthi  h  of  the  Roman 

:i  apt  illustration  of  the 
■.  merit.     The 
nun    the    world    i 

vainly 

v  orthy  of 

.lU-teiities,  his 

devotions — the  mi       i  rment,  the 

hempen,  or.  it  ma  irdle,  thi  -  the 

■s  A  ■••-Manas.  Pater 

Nostei      .v       re  in  his  esl  a  oubted  additions 

to  tb  it  and  the  lustre  of  his  holiness. 

But  alas  !  I  heart  bath 

turned  :  cannot  deliver  Ins  soul,  nor 

say.  Is  there  not  a  lie  in  my  ri  I  '" ' '      All  this  is 

nothing  better  than   spurious  sanctity,  and   the   hope 

which  it  engenders   i  and   b  Many  a 

ched  being  has  ch  s  an  atonc- 

!  1  to  his  cost  that 
all  he  gained  w  rorlds.1" 

In  1783,  Baron  Bona,  a  nobleman  of  Hungary,  and  an  eminent 
;v  and  scientific  character,  published  a  work  entitled  "  Mono- 

choi  :  'eon the  1  cribed — 

V  '  An  animal  greedy,   filthy,  impure,  nn- 

Firofit  .lined  to  endure  hunger  than  tod,     They 

I  v.  u  created  for 
their  itfa  women  ; 

do  not  ■  the  rite  of  man.  -■    their  oft 

.  tb  cruelty  and  deceitfully 
ensnare  their  kn  unprofitable  burthen  to  the  earth, 

T  -'in  Hun- 

120 

invent  of  St  Romualdo,  at  Camaldoli,  Mr. 
p  -lied  a  rule  which 

!  I  without 

fion  n  nn  -    jroung  men  bound  to  aland 

laday  '■  ■■■■■-  pale,  their 

.v,  their  legs  swol- 
len, With  this  horrible  institute  the  climate 

t>  n  conatitaa'ona. 
■     -  •      real  in 
Travels  in  Italy,  vol.  i. 

r  ; 

•]•  Bias    ,  \\  •..:. »,  ■'•  ml  race  !  ■  rule 

win.  '-  cl !--  •  '  A 

'  no  covering  boi 


328      CELIBACY  OF  THE  PRIESTHOOD — 

Such  expressions  may  seem  harsh,  and  especially  when 
it  is  remembered  that  in  Roman  Catholic  countries  the 
convents  con  tain  a  large  number  of  recluses,  particularly 
females,  whose  choice  of  that  life  was  apparently  influ- 
enced by  no  other  consideration  than  a  passionately 
powerful  feeling-  of  devotion,  and  who  had  not  been  suffi- 
ciently exposed  to  the  world  to  be  polluted  by  its  vices. 
But  it  is  perfectly  fair  to  reply,  that  while  too  frequently 
these  youthful  candidates  for  wretchedness  are  the  inno- 
cent victims  of  delusion,  and  "know  not  the  depths  of 
Satan/'  the  arguments  and  persuasions  by  which  they 
are  enchanted  derive  their  chief  energ}'  from  the  proud, 
self-righteous  source  to  which  allusion  has  been  already 
made.  What  can  operate  more  powerfully  on  a  young 
person  of  ardent  feelings  and  susceptible  imagination, 
and  whose  conscience  is  yet  unseared,  than  to  be  told, 
in  the  presence  of  a  crowded  and  admiring  assembly, 
that  she  is  about  To  become  the  spouse  of  Christ,  and 
enter  upon  a  state  of  almost  angelic  purity  ;  and  that, 
separated  from  the  temptations  and  sins  of  the  world, 
she  will  possess  every  facility  for  accomplishing  her 
salvation,  and  increasing  her  merit  in  the  sight  of 
God  V  9  To  this  it  may  be  added,  and  might  be  easily 
proved,  that  though  here  and  there  a  truly  religious 
monk  or  nun  may  be  found,  the  majority  must  be  class- 
ed with  the  sentimental,  the  superstitious,  the  infidel,  or 
the  profligate.  Very  few  indeed  can  be  discovered 
within  the  walls  of  a  convent,  who,  "  worship  God  in 
the  spirit,  rejoice  in  Christ  Jesus,  and  have  no  confidence 
in  the  flesh" 8  ° 


that  of  shoes  open  at  the  toes,  that  they  might  expose  them  to  the 
cold  of  a  brick  floor;  a  couch  of  bare  planks  was  her  bed,  and  an. 
unfurnished  cell  her  dwelling."  Practical  and  internal  Evidence 
against  Catholicism,  p.  145. 

79  An  interesting  sketch  of  the  ceremonies  observed  at  taking  the 
veil  may  be  seen  in -'Rome  in  the  Nineteenth  Century,'1  vol.  iii. 
p.  180 — 183.  The  victim,  in  this  instance,  was  a  young  lady  of 
noble  family.  "  The  discourse  from  the  pulpit  was  pronounced  by 
a  Dominican  monk,  who  addressed  her  as  the  affianced  spouse  of 
Christ,  a  Sainton  earth  : — one  who  had  renounced  the  vanities  of  the 
world  for  a  foretaste  of  the  joys  of  heaven." 

80  And  yet,  in  some  countries,  they  retain  a  large  measure  of  re- 
spect and  reverence.     In  Spain,  "  the  monkish  habit  is  so  much 


HON  AC  1  !'   ISM. 

|  i '       ;    for  raon  istic  ordi  t 

constitute  a  peculiar  and 

.m:h  society  that  li. 

"   to  any  ob 

e.     That  o  uii- 

•  oi  the  church,  that  is, 

I  Lifical  authority, 

ree,  from  episcopal  jurisdiction, 

res  and  favours  from 

which  the  test  of  the  faithful  arc  excluded,  they  are 
bound  in  gratitude  to  make  the  Pope's  interests  their 
own.     II.  ords  that  they  have  ever  been  re 

rward  in  support  of  the  most  glaring  enormi- 

of  the  i  and  that  to  their  indefatigable 

diligent  the    triumphant 

s  of  that  s,  dnly  indebted.     They 

fori.  '  •  flocal  militia,  stationed  in  everycountry 

of  j;  pared  to  uphold  the  cause  to  which 

ve  attached  themselves,  by  a  on,defen 

stra  or  imp*  ■        •  •■     '.it  require.     If, 

dur.  three  centuries  their  imluence,  and  pro- 

bably t.  ..ib'-rs  have  diminished,  the  loss  has  been 

abundantly  compensated  by  the  rise  of  a  new  order,  the 
its,   whose  superior  activity,  consummate  art  and 
skill,  peculiar  devotedness  to  the  Roman  Si  e,  and  un- 
ling  and  effrontery  in  the  commission  of 
crime  by  which  their  religion  might  be  advanced, 
hat  oce  and  attach- 

atofthesui  '  S  r.  blessings  which,  m 

r  estimation,    I  r  more  than  counterbalanced 

the  general  cui  '  Christendom.   ■ 

respected  thai  I  preservative virtue  is  attributed  to  it,  even  beyond 
tins  III"-',  whatever  irregularities  may  hare  been  committed  under  it. 
\  _  is  more  common  than  to  see  the  dead  buried  in  a  friar's 

dr.--*.   a:,  ted  io  this   maimer  with   their    face  uncovered, 

which   is  almost  I       -  custom  in    Spain.     The  Franciscan 

habit  is  the  object  of  a  marked  predilection  in  the  devotion  of  the 
I  ii  ■  .  invent!  of  this  order  have  a  special  warehouse  ap- 
propriated  to  this  posthumous  wardrobe."     Bourgoing's  Modern 
i,ii.  p.  274  —  I  f  the  population  of  Spain  in 

[783  ..■  following  results:  B  im.  Church  dignitaries,  vicars, 

.  1  ~>o'J.    Entire 
.     1,150.    Ibid,  i 

;  ovcrty,  chastity,  and  obedience,  the  Je- 


330      CELIBACY  OF  THE  PRIESTHOOD 

Whenever  a  general  council  was  assembled,  the  irre* 
gularities  or  usurpations  of  the  monastic  orders  com- 
monly occupied  a  large  share  of  the  proceedings.  Ca- 
non after  canon  was  issued,  and  still  the  interposition 
of  ecclesiastical  authority  was  constantly  required.  An 
abstract  of  the  decree  passed  on  this  subject  in  the 
twenty-fifth  session  of  the  council  of  Trent  will  place 
before  the  reader  the  then  existing  condition  of  that  por- 
tion of  the  Roman  Catholic  church.  It  was  enacted, 
that  care  should  be  taken  to  procure  strict  observance 
of  the  rules  of  the  respective  professions  ;  that  no  re- 
gular should  be  allowed  to  possess  any  private  property, 
but  should  surrender  everything  to  his  superior ;  that 
all  monasteries,  even  those  of  the  mendicants,  (the  capu- 
chins and  friars  minor  observantins  excepted,  at  their 
own  request)  should  be  permitted  to  hold  estates,  and 
other  wealth ;  that  no  monk  should  be  suffered  to 
undertake  any  office  whatever,  without  his  superior's 
consent,  nor  to  quit  the  convent  without  a  written  per- 
mission ;  that  nunneries  should  be  kept  carefully  closed, 
and  egress  be  absolutely  forbidden  to  the  nuns,  under 
any  pretence  whatsoever,  without  episcopal  license,  on 
pain  of  excommunication — magistrates  being  enjoined 
under  the  same  penalty  to  aid  the  bishops,  if  neces- 
sary, by  employing  force,  and  the  latter  being  urged 
to  their  duty  by  the  fear  of  the  judgment  of  God, 
and    the     eternal    curse]82  that,    monastics     should 


suits  add  a  fourth,  binding  them  to  go  wherever  the  Pope  may 
choose  to  send  them,  and  on  whatever  business.  Every  Protestant 
should  read  Pascal's  Provincial  Letters ;  they  contain  a  fearful  dis- 
closure of  the  reasoning  and  morals  of  that  impious  order.  "  Jesuit- 
ism," iu  fact,  is  another  word  for  sophistry,  wicked  artifice,  and 
atrocious  villany.  It  is  said  that  the  present  number  of  Jesuits  is 
upwards  of  22,000,  about  one-half  of  whom  are  priests. 

82"  In  the  month  of  May  there  are  few  convents  in  which  the 
nuns  do  not  enjoy  the  privilege  of  going  out  in  a  body  in  coaches 
into  the  country,  where  they  dance  and  spend  the  day  at  the  house, 
and  with  the  female  friends  of  the  superior,  or  some  of  the  sisters, 
Some  convents  have  both  a  whole  and  a  half  holiday ;  others  only 
the  latter.  I  often  met  them  last  spring  in  their  annual  festivals  ; 
and  it  was  delightful  to  see  their  countenances  of  almost  anxious 
joy,  and  the  wild  astonished  eagerness  with  which  they  gazed  on 
the  houses,  the  passengers,  the  carnages,  the  fields,  the  trees,  the 
fair  face  of  nature,  and  the  interdicted  figure  of  man."  Rome  in  the 
Nineteenth  Century,  hi.  p.  J89. 


■0NASTIC1SM 

rm.  ■  '  •  '    '  least  one    . 

that  it"  niiv  public  scandal  should 

punished  by  tl 
lure,  by  i:  ■  p;  thai 

m   of  properr 

■ 

-  should  cither  be  dismiss- 
ed or  ta  ad   that  if  they  were  dismiss 
not!  1  from  them  but  ble 
it  tor  il.                                    !  clothing,  duri 
te;8  3   that                            bould  take  the  \ 
without  pre                                                     that  who 

linst  their 
will,  t'r  :icious  or  ol  or  on  the  other 

mastic 
ommuri  '  or 

■  the  in- 

I   hi! 

ithin  five  years 

ittt  7   to  make  tin 
U  ryt 

f  all   t;  ■ 

nallv,  with  ueral  reformation  of  the 

s;  persons  in- 
to convents,  is  r  to  wheedle  them  ont  of  their  pro- 
perty, and  afterwards  Bending  them  back   into  the  world,  on  some 
low  preteno               I  of  their  all. 

i:  i—durinclination,  however  often  they  may  bap- 

wed  in  vain.  A  woman  who  should  ji'-r- 
.1  returning  to  the  world,  would  \><-  welcomed,  not  only  with  its 
[  laugh,  1  t  reprehension.     Her  family  would  < 

eider  thei  ishononred,  and,  in  all  probability,  would  retuse 

her.     Her  friends  and  acquaintance  would  rofui 

in. in  would  ever  look  upon  hei  for  his  w  ile. 

L  ndet 

•  •  must  take  the  vows  or  die."     Rome  in  the 

N  i    -ntnry.  in.  I"  og  instance*  of  the  ciu- 

I  in 
I  gainst  <  latholicism,"  p    \'->. — 

111     -    -286 


332    CELIBACY  OF  THE  PRIESTHOOD — MONASTICISM. 

corruptions  and  abuses  which  existed  in  convents,  the 
council  lamented  the  great  difficulty  of  applying  any 
effectual  remedy,  but  hoped  that  the  supreme  pontiff 
would  piously  and  prudently  provide  for  the  exigencies 
of  the  case,  as  far  as  the  times  would  bear.*5 

85  Pallav.  1.  xxiv.  c.  5,  6.     Sarpi,  1.  viii.  s.  77. 


CHAPTER  XIV. 

J  — IND1  !■'■  I  \<   ES 

II  -■•■  i.i  fini«!i  the  Council — News  of  the  Pope's  illness — Tw  butt- 
niiiiAsiii  \-i  session-  D  ■  on  Purgatory — Further  illustra- 
tions of  the  sentiments  and  practice  ofthe  Roman  <  latholic  Church 
cm  that  subjecl  —  Doctrine  of  I  in  1  explained—  Decree — 

Institution  and  effects  of  Jubilees — Roman  Chancery — Decree 
on  I  -daj  -.  &c.  -  <  Observations. 

An   ;  irties  were  now  in  haste  to  finish  the  council  as 

soon  as  possible.     The  prelates  and  divines  were  weary 

of  the  protracted  d(  and  those  who  had  advocat- 

eform  wire  so  little  satisfied  with  the  results  of  their 

endeavours  that  they  were  anxious  to  be  released  from 

unproductive  toil.    Similar  feelings  actuated  1  bas- 

sadors.     The  legal  neral  wish, 

andurgi  s  remaining  discus- 

.  nil  all  •  speed.     This  was  done  in 

lience  I  •  ed  from  Rome, a8 

re  still  to  be  treated  had  been 
■  Bologna,  in    1548.     Some  recommen 

led  inquiry;  but  as  this  would 
haveoccu]  h  time,  the  proposition  was  overrul 

and  it  was  I  to  publish  only  brief  statemt 

of  the  faith  of  i  on  the   poim  ion, 

wit.  ions. — 

_res, 
I  lommit- 

dinal  Moron  wrote  to  the  Emperor  to  proenre  his  consent 
to  tin-  termination  of  the  i  oum  il.  Among  other  arguments,  li<'  par- 
licnlarly  arced  the  continual  advance  of  Protestantism,  especially  in 
France  and  Italy,  which  of  coo  lirable  that  bishop* 

should  be  resident  in  tluir  -.      Le  Plat,  vi.  p.  161. 


334         PURGATORY INDULGENCES. 

tees  were  immediately  formed  to  prepare  the  decrees, 
and  the  labour  was  cheerfully  undertaken,  in  the  pros- 
pect of  early  repose. 

While  they  were  thus  engaged,  in  the  night  of  the 
first  of  December  news  arrived  that  the  Pope  was  alarm- 
ingly ill,  and  that  his  life  was  considered  to  be  in  dan- 
ger. The  fathers  were  hastily  convened,  and  a  resolu- 
tion passed  to  celebrate  the  closing  session  of  the  coun- 
cil, as  soon  as  the  necessary  documents  could  be  prepar- 
ed, instead  of  waiting  for  the  ninth  instant,  the  day 
originally  appointed.  Accordingly,  on  Dec.  3,  1563, 
and  the  following  day  (for  there  was  too  much  business 
to  be  despatched  at  one  sitting)  the  twenty-fifth  and  last 
session  was  held.  Purgatory,  the  invocation  of  saints, 
and  the  use  of  images  were  the  subjects  of  the  first  day's 
decision.  On  the  second  day,  indulgences,  the  choice 
of  meats  and  drinks,  and  the  observance  of  feasts  and 
fasts  were  noticed.  Long  decrees  on  reformation,  com- 
prising the  ultimate  concessions  of  the  pontiff,  were 
passed  on  each  da}^.  These,  with  the  decree  on  the 
same  subject,  passed  in  the  twenty-fourth  session,  will 
be  reviewed  hereafter. 

In  the  following  short  decree  the  council  asserted  the 
doctrine  of  purgatory  : — 

"  Since  the  Catholic  church,  instructed  by  the  Holy 
Spirit,  through  the  sacred  writings  and  the  ancient  tra- 
dition of  the  fathers,  hath  taught  in  holy  councils,  and 
lastly  in  this  oecumenical  council,  that  there  is  a  purga- 
tory, and  that  the  souls  detained  there  are  assisted  by 
the  suffrages  of  the  faithful,  but  especially  by  the  ac- 
ceptable sacrifice  of  the  mass ;  this  holy  council  com- 
mands all  bishops  diligently  to  endeavour  that  the  whole- 
some doctrine  of  purgatory,  delivered  to  us  by  venerable 
fathers  and  holy  councils,  be  believed  and  held  by 
Christ's  faithful,  and  every  where  taught  and  preached. 8  7 

87  "  The  truth  of  this  doctrine,  founded,  as  holy  councils  declare, 
on  Scripture,  and  confirmed  hy  apostolical  tradition,  demands  dili- 
gent and  frequent  exposition,  proportioned  to  the  circumstances  of 
the  times  in  which  we  live,  when  men  endure  not  sound  doctrine." 
Catechism,  p.  59. 

The  decree  of  the  council  is  well  obeyed.  Even  the  children  are 
carefully  instructed  in  this  dogma.  Thus— "The  souls  of  some,  who 
have  not  been  very  good  during  part  of  their  lifetime,  and  yet  have 


PURGATORY — INTMI  GENl  i 

I .  •  difficult  and  subtle  qui  I  not  to  edi- 

fication, and  from  which  commonly  religion  derives  no 
advi  be  banished  from  popular  disco  cu- 

larly  when  addressed  to  the  ignorant  multitude.  I  .<  t 
such  as  are  of  doubtful  charac I  I er  up- 

on error,  be  prevented  from  being  published  and  discuss- 
ed. Let  tho  or  supersti- 
tion, or  savour  of  filthy  lucre,  be  prohibited  as  scan 

to  christians.     Let  the  bishops  take 
care  that  tl  the  livii  viz.  mass- 

.  r  work  which  the 

id  to  perform  for  departed 

:  a<  cording 

to  tl  ^es 

are  due  I  i  ndowments  of  deceas- 

or  in  any  other  rm- 

ed  .  but  diligently  an  I  dly,  by  the  prii 

of  the  church,  and  all  others  to  whom  the 
duty  belon  ; 

•  i  Bellarmine,  is  "that  place  in 
which,  after  death,    the  souls  of  those  persons  are  pu- 
l  who  were  not  fully  cleansed  on  earth,  in  onler 
that  they  may  be  prepared  for  heaven,  wherein  nothing 
kail  enter  that  defileth.'  88     In  attempting  to  prove 
that  there  is  such  a  place  he  mainly  relies  oh  -i  Macca- 
rii.  13 — !  '  •  inch  has  been  already  no- 

ticed,  andon  which  R  I  latholic  writers  in  general 

lay  gi     •  =.8B     But  the  adventurous  cardinal  is  not 

h  this.    He  has  pressed  into  the  service  other 
texts  of  Scripture,  the  application  of  winch  to  this  sub- 
ject may  •■■  ite  the  surpriseof  more  sober  cxposi- 
!       the  inhabitants  of  Jabesh  Gilead  fast  seven 

had  pinion  uftlirir  ^i"-.  "ill  go  inti  i  called  pnrgatory  for  a 

while."     Catholic  School  Book,  p.  I 

Whither  ot  not  having  fully 

for  the  ponishmenl  due  t"  their  mortal  rini  '     A.  To  par- 
ry, till  they  hate  made  full  satisfaction  for  them,  and  then  to  hea- 

\  •  I  n,  p.  71. 

i :-   i  •        I. 

i  .hit    iv.   18,  Is  al  l         it  thy  bread  Bndthy 

Beliarmine."n 
a  feast,  and  \a\  ite  to  it  the  g  poor,  thai  when  they  have  re- 

ceived thine  alms  r  the  soul  of  the  departed."   I'* 

Porgatorio,  I.  l 


336         PURGATORY — INDULGENCES. 

days  on  account  of  the  death  of  Saul  and  Jonathan  X — 
And  did  David  weep  and  fast  also  on  the  same  occa- 
sion, as  well  as  at  the  death  of  Abner?  That  abstinence 
and  those  tears,  we  are  told,  were  intended  for  the  relief 
of  the  suffering  spirits  of  the  deceased.  The  "  pit  where- 
in is  no  water,"  (Zech.  ix.  11.;)  the  "fire,"  (1  Cor.  iii. 
15.;)  the  "prison,"  (Matt.  v.  25.;)  the  "judgment," 
(Matt.  v.  22,)  are  so  many  descriptions  of  purgatory.90 
Such  expositions  are  not  worth  the  labour  of  a  studied 
refutation.  Unhappily,  these  are  not  the  only  instances 
of  the  perversion  of  Scripture  in  support  of  a  system 
framed  without  regard  to  the  evidence  and  authority  of 
that  holy  book. 

It  is  affirmed  that  purgatory  is  situated  in  the  centre 
of  the  earth,  and  that  it  forms  one  of  the  four  compart- 
ments into  which  the  infernal  regions  are  divided.91 
In  the  first  of  these,  the  damned  are  placed ;  the  second 
is  purgatory;  in  the  third  reside  the  spirits  of  infants 
who  died  without  baptism,  and  who  endure  the  eternal 
punishment  of  loss,  though  not  of  sense;  the  fourth  was 
limbo,  the  abode  of  the  pious  who  departed  this  life  be- 
fore the  birth  of  Christ,  and  were  delivered  by  him  when 
he  descended  into  hell.92  This  last  is  now  empty,  as 
it  is  supposed  that  purgatory  will  be  hereafter. 

The  punishment  endured  in  this  fictitious  abode  is 
said  to  be  that  of  fire,  "corporeal  fire;"  but  how  such 
an  agent  can  act  upon  an  incorporeal  spirit,  the  cardi- 
nal prudently  confesses  cannot  be  understood  upon  earth. 
All  that  can  be  known  in  this  state  is  that  the  pains 
of  purification  are  so  horribly  severe  that  no  sufferings 

90  Ibid.  cap.  3—8. 

31  Ibid.  1.  ii.  cap.  6.  The  cardinal  gravely  brings  forward,  as 
proofs  of  the  locality  of  the  infernal  regions,  certain  silly  tales  of  vU 
sions  and  apparitions  :  for  instance,  that  in  the  eruptions  of  Mount 
Hecla,  souls  have  often  appeared:  this,  of  course,  is  conclusive  evi^ 
dence  that  the  craters  of  volcanoes  are  entrances  into  hell! 

92  "  Ohell,  I  will  be  thy  bite,"  (Hosea,  xiii.  14,  Douay  version.) 
which  passage  was  explained  by  Archbishop  Hamilton  in  1551,  to 
this  effect;  "  the  man  that  bites  any  thing  takes  part  to  him,  and 
lets  part  remain  behind.  So  our  Saviour,  passing  down  to  hell, 
fulfilled  this  prophecy,  taking  part  of  the  souls  out  from  hell  with 
him,  and  leaving  part  behind  him.  Whom  took  he  with  him,  but 
the  holy  and  good,  who  were  held  there  as  prisoners  ?"  M'Crie's 
Life  of  Knox.  i.  p.  410. 


i  I  !...  k  i  0R1  —  IN01  I  337 

■rue  in  this  world  can  be  compared  with  them. 
I  low  long '  reported;  but  it  is  thought 

that  tin'  pi  very  gradual,  as  1  thai  aome  will  not 

be  thoroughly  cleansed  till  the  day  of  judgment.93 

Of  this  doctrine  a  most   pro)  application  has 

been  made  by  the  prii  yhey  have  diligently  in- 

culcated tfa  irs  in  purgatory  may  re( 

powerful  relief  from  thi  ir  brethren  on  earth,  and  that 
the  duration  of  their  pains  may  be  consid<  shorten- 

ed by  prayers,  alms,  and  other  works  of  piety  perform- 
ed for  their  benefit,  but  more  i  y  by  the  sacri 
of  i                          d  in  theii  Iciest.     A 

.urch  could 
have  bet  i  io  filled, 

.     istorical  fact,  that  cannot  be 
i.9 ' 

:i  to  bring  the  subject  constantly 
before  I  i  a  general 

tmemoration  of  the  departed.     Prayers  are  prepared, 
to  be  offered  at  ah,  at  stated  inter'. 

c  it,  and  at  the  returns  of  the  anniversary  of  the 
event.03      A  solemn  office  for  the  dead  forms  part  of  the 


-    Bernard  writes  that  a  certain  saint,  praying  for  a  deceased 

r,  thrice  saw  her  in  vision.  The  first  time  slw  was  clothed  in 
black,  standing  without  the  church:  on  the  sec  ind  occasion,  attired 
in  a  brownish  garment,  sheappi  aredjnst within  thethreshold:  when 
•  lw  her  tin- third  time,  Bhe  was  dressed  in  white,  and  standing 
tar  with  the  other  s  ints  Whem  s  the  holy  man  infer- 
red that  purgatorial  cl  gradual.  Vnd  Bellarmine  Bays 
that  the  same  may  he  proved  from  many  other  visions!  De  1'ur- 
gat.  I.  ii.  r.  1  ! 

'■'i  "No  |    any,  no  paternoster."  "  Philip  V.  ordered,  by  biswill, 
all  the  priests  of  the  place  when  ssthesame 

day  for  the  repose  of  his  booI  :  besides  which,  they  were  to  celebrate 
daring  tb  before  privileged  alts  pos- 

;  and  that  he  might  not  fail  in  hi*  purpose,  he  further  com- 
manded an  hundred  thousand  i  on  hi^  behalf,  the 
snip                                                 v  to  conduct  him  to  heaven  re- 

p    -    .      rtowed 
a  thought        !  Spain,  iv.  p.  :'. 

On  the  d  •/-  burial         I!    re  mercy,  O  Lord,  we 

beseech  thee,  on  l  ■■  ml  V  I  offer  this 

victim  of  prs  liiurr  thy  majesty  that  by  this  pro- 

pitiatorj  -  rive  at  eternal  rest."     "(irant, 

we  beseech  thee,  <>.\ln:  I      I.  that  the  soul  of  thy  e  rvant, 

which  this  day  hath  ileparted  this  life,  being  purified  and  treed  from 
sin  by  this  «a<-nfke,  may  obtain  bothforg-  A  sternal  rest." — 

. 


338         PURGATORY INDULGENCES. 

service  of  the  church,  and  is  usually  recited  once  a 
month,  and  in  Lent  once  a  week.  On  All  Souls  day 
(Nov.  2.)  extraordinary  masses  are  celebrated  for  their 
relief. 9  6  Arrangements  may  be  made  at  any  time  with 
the  priest  for  the  appropriation  of  his  services  to  the  re- 
lative or  friend  whose  deliverance  is  the  immediate  ob- 
ject of  concern:  besides  which,  for  a  small  sum  of 
money,  a  trifling  penance,  or  some  easy  act  of  devotion, 
the  zealous  Catholic  may  always  indulge  his  benevo- 
lent feelings,  and  contribute  largely  to  the  comfort  of 
the  whole  body  of  sufferers  in  that  dark  and  melancholy 
abode. 9 " 


On  tlie  third,  seventh,  or  thirtieth  day  after  decease.  "Admit,  we 
beseech  thee,  O  Lord,  the  soul  of  thy  servant  N.  (the  third,  seventh, 
or  thirtieth  day)  of  whose  decease  we  commemorate,  into  the  fel- 
lowship of  thv  saints,  and  refresh  it  with  the  perpetual  dew  of  thy 
mercy."  "  Mercifully  look  down,  O  Lord,  on  the  offerings  we  make 
for  the  soul  of  thy  servant  N.  that  being  purified  by  these  heavenly 
mysteries,  it  may  find  rest  in  thy  mercy.  Receive,  O  Lord,  our 
prayers  on  behalf  of  the  soul  of  thy  servant  N.  that  if  any  stains  of 
the  corruptions  of  this  world  still  stick  to  it,  they  may  be  washed 
away  by  thy  forgiving  mercy."  Roman  Catholic  Missal  for  the  use 
of  the  Laity,  p.  510—520. 

96  "  Kvery  year  brings  round  the  day  devoted  by  the  church  to  the 
relief  of  departed  souls.  The  holy  vestments  used  at  the  three 
masses,  which,  by  a  special  grant,  every  priest  is  allowed  to  perform 
that  morning,  are  black.  Large  candles  of  yellow  wax  are  placed 
over  the  graves  within  the  church  ;  and  even  the  churchyards,  those 
bumble  places  of  repose  appointed  among  us  for  cripiinals  and  pau- 
pers are  not  neglected  in  that  day  of  revived  sorrows.  Lights  are 
provided  for  them  at  the  expense  of  the  society  established  in  every 
town  of  Spain  for  the  relief  of  the  friendless  spirit,  who,  for  want 
of  assistance,  may  be  lingering  in  the  purifying  flames;  and  many 
of  the  members,  with  a  priest  at  their  head,  visit  these  cemeteries 
for  nine  successive  evenings."  Doblado's  Letters  from  Spain,  p. 
1C9.     See  also  Time's  Telescope,  1814,  p.  279. 

97  In  Italy  a.id  Spain  travellers  are  continually  solicited  for  con- 
tributions towards  the  relief  of  the  suffering  souls  in  purgatory.  The 
dependents  on  churches  or  convents  are  usually  employed  for  this 
purpose.  "A  man  bearing  a  large  lantern,  with  a  painted  glass, 
representing  two  naked  persons,  enveloped  in  flumes,  entered  the 
court,  addressing  every  one  of  the  company  in  these  words,  '  The 
holysouh,  brother  !  Remember  the  holy  souls  .'"  Few  refused  the  pe- 
titioner a  copper  coin,  worth  about  the  eighth  part  of  a  penny.  This 
custom  is  universal  in  Spain  A  man,  whose  chief  employment  is 
to  be  agent  for  the  souls  in  purgatory,  in  the  evening — the  only  lime 
when  the  invisible  sufferers  are  begged  for  about  the  towns — and  for 
some  saint  or  Madonna  during  the  day,  parades  the  streets  after 
sunset,  with  the  lantern  1  have  described,  and  never  fails  to  visit  the 


II  RQ  ITORV — INPM.i.l  NCE8 

di  i  trine  of  p  universally  be- 

liev(  'I  by  R  Cathi  \  ad  the  \  ove 

■•   is  io  be  borne  in  mind,   are  not  the  ol 
lete  follies  of  the  sixteenth  century,  1"  in  full 

fori  e  at  tl  ni  day      1  I  of 

the  next  s  i  our  attention — Indul- 

It  is  a  favourite  maxim  with  the  Roman  Catholic 
church,  that  when  sin  is  forgiven,  though  the  guilt 
thereof  an  I  tl  e  i  u  rnal  punisl  menl  ount  of 

it  are  wholly  remitted,  there  always  remains  some  tem- 
poral punishment  to  be  endured,  for  which  satisfaction 
must  be  made  by  the  penitent  either  before  his  death  or 
in  purgatory.  The  fasts,  alms,  penances,  and  other 
iiit  ritorious  works  performed  in  o  i  to  priestly  in- 

junction are  supposed  to  have  this  power  of  satisfaction. 
Vet  even  these  are  insufficient,  and  the  most  obedient 
and  dutiful  son  of  the  <  finds  that  there  is  a  heavy 

balance  Jl  bim,  whit  h,  if  not  discharged,  will  sadly 

.'then  the  purifying  pn  i  i  But  provision  is  made 

for  him.     It  has  been  ascertained  that  there  is  an  im- 


inns.  where  the  travellera,  who  generally  entrust  tl.iir  safely  from 
r"lil»T>  to  the  My  souls,  are  always  u-ih  to  make  some  pecuniary 
acknowledgment  for  post  I  their  protection  in 

future  dangei 

"The  Pop  '    i  established  eight  01  rear.in  which 

iniard  (for  the  grant  it  ■  kneeling  at 

firedhferent  altars,  and  there  |  i  the  extirpation  of  heresy, 

ititled  to  send  am  writ  to  any  of  his 

friends  in  purgatory      'i  e  liberation  is 

intended  should,  for  fear  of  mi  ned  in  the  praj 

Hut.  leal  the  order  of  release  shoold  find  him  aln  ee,  or  per- 

haps within  tbot  j  to  which  n<>  Po|  r  ventured  t<>  a ji- 

ply  ;  !.•  taught  in  i  e  spiritual  bill  with  other 

names,  addressing  it  finally  to  thi   most  worthy  <  nil  ■  late." 

■'  These  privileged  days  :\v  ai  oblic  by  a  printed 

i  over  the  bason  of  holy  water,  which  stands 
ever\  i  I  r.    1  i  n  the  tal  let  are  plain  and 

peremptory:  Hoy  illy,  'this is a  sow-drawing 

i  pain,  p    160 — 174. 

98  ••  A<  it  is  t..  ho  leered  thai  all  oar  penitential  and  satisfactory 
works  ■'.'  the diw  barge  of  the  <fi  lit 

doe  from  us  to  the  divh  ,  the  chorch  comes  into  our  aid  and 

relief,  bj  app  is,onth<  conditions  prescribed,  the  benefit  of 

the  satisfactions  of  Christ,  and  the  superabundant  satisfactions  "i" 
the  mints  towards  tl,.  r  -  f  this  debt."  Instructions  and 
Directions  for  gaining  ?!:<■  Grand  .'  rviii.  London,  186 


340         PURGATORY INDULGENCES. 

mense  treasure  of  unapplied  merit,  partly  the  Saviour's, 
and  partly  accruing-  from  works  of  supererogation,  per- 
formed by  the  saints  now  in  glory.  All  this  is  at  the 
disposal  of  the  Pope,  having  been  originally  placed  in 
the  hands  of  Peter,  who  transmitted  the  privilege  to  his 
successors.  The  pontiff  therefore,  has  the  power  of 
granting  a  remission  of  the  temporal  punishment  due  to 
him,  on  such  terms  and  conditions  as  he  may  choose  to 
prescribe.  This  may  be  limited,  in  which  case  the  in- 
dulgence is  granted  for  a  specified  number  of  years;  or 
plenary,  releasing  the  individual  from  all  the  pains  and 
penalties  incurred  by  him  up  to  the  time  of  receiving  the 
boon.  The  efficacy  of  these  indulgences  reaches,  as  has 
been  before  observed,  even  to  the  souls  in  purgatory; 
and  a  kind  relative  or  friend  may  enjoy  the  satisfaction 
of  procuring  the  release  of  those  he  loves,  or  at  any 
rate  some  considerable  remission  of  the  period  of  their 
sufferings.  The  terms  vary,  according  to  times  and  cir- 
cumstances :  sometimes,  as  we  have  seen,  a  devotional 
exercise  is  sufficient ;  on  other  occasions,  money  is  the 
sine  qua  non.  But  it  will  be  fair  to  let  the  Pope  speak 
for  himself.     Leo  X.  thus  explained  the  doctrine  : — 

"  The  Roman  church,  whom  other  churches  are  bound 
to  follow,  as  their  mother,  hath  taught  that  the  Roman 
pontiff,  the  successor  of  Peter  in  regard  to  the  keys, 
and  the  vicar  of  Jesus  Christ  upon  earth,  possessing  the 
power  of  the  keys,  by  which  power  all  hindrances  are 
removed  out  of  the  way  of  the  faithful, — that  is  to  say, 
the  guilt  of  actual  sins,  by  the  sacrament  of  penance, — 
and  the  temporal  punishment  due  for  those  sins,  ac- 
cording to  the  divine  justice,  by  ecclesiastical  indulgence; 
that  the  Roman  pontiff  may  for  reasonable  causes,  by 
his  apostolic  authority  grant  indulgences  out  of  the 
superabundant  merits  of  Christ  and  the  saints,  to  the 
faithful  who  are  united  to  Christ  by  charity,  as  well 
for  the  living  as  for  the  dead  ;  and  that  in  thus  dispens- 
ing the  treasure  of  the  merits  of  Jesus  Christ  and  the 
saints,  he  either  confers  the  indulgence  by  the  method 
of  absolution,  or  transfers  it  by  the  method  of  suffrage. 
Wherefore  all  persons,  whether  living  or  dead,  who 
really  obtain  any  indulgences  of  this  kind,  are  delivered 
from  so  much  temporal  punishment,  due  according  to 
divine  justice  for  their  actual  sins,  as  is  equivalent  to  the 


PI  i  \  — r.i'i  i  ..i  \  341 

Value  of  the  indul  I  and  re<  I  ■ 

linst  all    ■■  this 

d< 

lit  was  thu  -od  : — 

S  nting  indulgences  has  been 

•  I  by  Chrisl  church,  and  this  power, 

divinely  given,  has  been  used  from  th<  I  antiquity, 

the  holy  council  teaches  and  enjoins  that  the  useof  in- 
dul.  so  salutary  to  christian  people,  and  approved 

by  the  authorit  councils,  shall  beretai 

by  the  church  ;  and  il  -  those  who  assert 

that  they  are  r  d     y  that  the  church  has  the 

power  of  granting  them.     Neverthel  incil  de- 

shown  in  granting  them,  ac- 
cording to  the  ancient  and  approved  custom  of  the 
church  ch  laxity  eccles  1  discipline 

be  weakened.     Anxious  moreover  to  correct  and  amend 
the  abuses  that  have  crept  in,  and  b.  □  of   which 

this  honourabli  of  indulgences  is  blasphemed  by 

the  heretics,  the  council  determines  generally  by  this 
present  decree  that  all  wicked  gains  accruing  from  them, 
which  have  been  the  principal  source  of  these  abuses, 
shall  be  wholly  abolished.  But  with  regard  to  other 
abuses,  proceeding  from  superstition,  ignorance,  irreve- 
rence, or  any  other  cans'-  wl  ;  seeing  that  they 
cannot  rally  prohibited,  on  account  of  the  great 
variety  of  evils  ny  places  and  provin- 
ces, the  council  d  each  bishop  to  procure  a 
•  ful  account  of  thi  dating  within  his  own 
jurisdic  ad  lay  t)  e  the  first  provincial 
synod  :  that  wl  opinion  of  other  bi  is  been 
i  1,  the  v.  referred  to  the 
itill".  by  whose  aut  mil  prudence  such 
enactments  will  be  made  as  are  •  nt  for  the  uni- 
versal church:  so  thai           ft  of  holy  indulgences  may 

A  in  a  pious,  holy,  and  incor- 
rupt manner." 

T  will  ol  it  this  decree  provided  no 

y  for  th  \ctices  coi. 

with  lh<  n  eked 

gains"  arc  but  wl  est  or  Pope 

»Le  Plat,  ii.  p.  21- 


342         PURGATORY INDULGENCES. 

would  ever  confess  his  gains  to  be  of  that  description? 
And  if  the  office  of  papal  collectors,  as  formerly  admi- 
nistered by  such  men  as  Tetzel,  was  abolished,  the  same 
duties  are  now  performed  by  the  bishops,  or  those  ap- 
pointed by  them.  As  for  the  enactment  respecting 
abuses,  it  required  no  sagacity  to  predict  that  it  would 
be  entirely  nugatory.  And  in  truth,  indulgences  con- 
tinue to  the  present  day  to  form  an  important  article  of 
papal  revenue,  and  a  prime  support  of  the  superstitions 
of  the  church  of  Rome.1 


1  "  '  Plenary  indulgence  and  remission  of  sins'  are  offered  here 
[at  Rome]  on  very  easy  terms.  I  was  at  first  rather  startled  with 
the  prodigal  manner  in  which  that  full  pardon  of  all  transgressions, 
which  the  gospel  promises  only  as  the  reward  of  sincere  repentance 
and  amendment,  was  bestowed  at  Rome,  in  consideration  of  re- 
peating certain  prayers  before  the  shrine  of  certain  saints,  or  paying 
a  certain  sum  of  money  to  certain  priests. 

"I  was  surprised  to  find  scarcely  a  church  in  Rome  that  did  not 
hold  up  at  the  door  the  tempting  inscription  of  '  Indulgenzia  Ple- 
naria.'  '  Plenary  Indulgence.'  Two  hundred  days'  indulgence  I 
thought  a  great  reward  for  every  kiss  bestowed  upon  the  great  black 
cross  in  the  Colosseum;  but  that  is  nothing  to  the  indulgences  for 
ten,  twenty,  and  even  thirty  thousand  years,  that  may  be  bought  at 
no  exorbitant  rate,  in  many  of  the  churches  ;  so  that  it  is  amazing 
what  a  vast  quantity  of  treasure  may  be  amassed  in  the  other  world 
with  very  little  industry  in  this,  by  those  who  are  avaricious  of  this 
spiritual  wealth,  into  which,  indeed,  the  dross  or  riches  of  this 
world  may  be  converted,  with  the  happiest  facility  imaginable." 

"  You  may  buy  as  many  masses  as  will  free  your  souls  from  pur- 
gatory for  29,000  years,  at  the  church  of  St.  John  Lateran,  on  the 
festa  of  that  saint ;  at  Santa  Bibiana,  on  All  Souls'  day,  for  ,7000 
years ;  at  a  church  near  the  Basilica  of  St.  Paul,  and  at  another  on 
the  Quirinal  Hill,  for  10,000  and  for  3000  years,  and  at  a  very  rea- 
sonable rate.  But  it  is  in  vain  to  particularise,  for  the  greater  part 
of  the  principal  churches  in  Rome  and  the  neighbourhood  are  spiri- 
tual shops  for  the  sale  of  the  same  commodity."  Rome  in  the  Nine- 
teenth Century,  ii.  p.  267 — 270. 

Spain,  as  usual,  is  peculiarly  favoured.  Four  special  bulls,  be- 
stowing various  indulgences  and  immunities,  are  annually  sent  to 
that  country  ;  copies  are  eagerly  bought  at  prices  suited  to  the  cir- 
cumstances of  the  purchasers ;  and  the  spoil  is  divided  between  the 
Pope  and  the  king.  One  of  these  is  called  the  compounding  bull. 
"  By  possessing  one  of  these  documents,  and  giving  a  certain  sum, 
at  the  discretion  of  any  priest  authorized  to  hear  confessions,  to  the 
fund  of  the  holy  crusade,  any  pioperty  may  be  kept,  which  having 
been  obtained  by  robber)'  and  extortion,  cannot  be  traced  to  its  right 
owners  for  restitution.  This  composition  with  the  Pope  and  the  king 
is  made  by  depositing  the  sum  appointed  by  the  confessor  in  an  iron 
*hest  fixed  outside  the  doors  of  the  churches  :  a  comfortable  resource 


ri  ki.  v tiikv — in  ill':  343 

i  inga  an  ifini  I  to    uch  countrii 

Italy  and  Spi  Roman  <  I  England 

libera]  grant  of  plenary  indulj  may 

i    i  iii  distinct  periods  in 
v  year.     By  confession  of  sin  to  the  priest,  with 
— by  worthy  re<  eption  of  the  eucha- 
ime  alms  tn  the  poor,  or  al  least  being 
of  mind"  to  Jo  it — by  frequenting  cate- 
3  often  as  it  ma,  me  "  with- 

out great  inconvenience  j"  by  affording  lance  to  the 

sick,  or  sui  near  their  end,  or  by  offering  pra 

to  God   for  the  whole   state   of  the  Catholic  church 
thro  orld,  the  general  peace  of  Christendom, 

the  'S,  of  God  upon  this  nation,  the  conversion  of 

infidels  and  heretics',  and  the  free  propagation  of  the 
.  faith,  full  remission  of  the  temporal  punishment 
said  to  be  due  to  sin  is  secured.3 

The  immense  profits  accruing  from  indulgences  in- 
duced the  appointment  of  the  centenary  jubilee,  which 
was  first  celebrated  in    1300,  under  the  pontificate  of 
Boniface  VIII     [I  was  subsequently  shortened  one-half 
(doubtless  for  pecuniary  reasons.)  and  finally  reduced  to 
twenty-five  years,  at  every  return  of  which  period  ple- 
nary ind  obtained  during  one  year  by 
all  the  faithful  who  shall  visit  certain  churches  at  Rot 
and  •  'for  the  oc- 
'•     The  last  jubilee  was  in  L825,   "1  r  of 
expiation  and  pardon,  of  redemption  and  grace,  of  re- 
nd ind                                  t  was  so  styled  by 
>e  Leo  XII.  in   his  bull,  announcii            jubilee. 
I  >uring  tins  year  of  jubilee,"   said  his  Holines 
fan<    .              sjtbath                by  the  authority  of  Al- 

mercifully  in  the  Lord  grant  and 
art  the  most  plenary  and  complete  indulgence,  re- 
united for  the  tender  •  »f  speculators  and  <.-xtortioner9, 

very  anmero  i        nee  in  Spain." Another  is  called  tbe  de- 

f unci  bull.     "The  name  of  any  dead  person  being  entered  on  thi 
bull,  a  plenary  indulgence  is,  by  this  means,  believed  to  be  com  i 
to  \w<  sonl,  if  suffering  in  purgatory."     It  is  a  common  practice  to 
bury  these  balls  with  '  -••  whom  they  an  intended 

to  benefit.    Practical  and  Internal  Evidence  against  Catholicism, 
: 

•J  rt.ird.Mi  of  the  Soul,  p.  mi— i \ 
If,  ib  im,  eent  liiL  prt  2.  rb.  l 


344  PURGATORY INDULGENCES. 

mission  and  pardon  of  all  their  sins,  to  all  the  faithful 
in  Christ,  of  both  sexes,  who  are  truly  penitent,  and 
have  confessed,  and  who  have  likewise  refreshed  them- 
selves with  the  holy  communion."  The  conditions  were,, 
visiting  the  churches  specified,  and  "pouring  forth  pious 
prayers  to  God  for  the  exaltation  of  Holy  Church,  the 
extirpation  of  heresies,  the  concord  of  Catholic  princes, 
and  the  salvation  and  tranquillity  of  Christendom."  The 
benefits  of  this  jubilee  were  extended  to  other  countries 
in  the  following  year,  and  continued  six  months  after 
the  publication  of  the  bull  in  each  diocese:  the  condi- 
tions were  similar,  certain  churches  being  appointed  to 
be  visited  in  each  district,  and  confessors  being  invested 
with  ample  power  of  absolution,  even  from  reserved  cases 
and  censures.4  It  must  be  confessed,  that  whatever  ad- 
vantages the  Roman  Catholic  community  in  general  de- 
rived from  the  jubilee  were  vastly  inferior  to  the  acces- 
sion of  power  and  influence  by  the  priesthood  :  to  them 
it  was  a  jubilee  indeed  ;  how  many  confessions  were  to 
be  heard  nd  absolutions  to  be  granted,  often,  doubt- 
less, with  much  affected  difficulty,  and  penances  to  be 
imposed,  entirely  at  the  discretion  of  the  confessor! 
The  whole  church  lay  prostrate  at  the  feet  of  the  priests, 
receiving  from  their  hands  "the  grace  of  their  absolu- 
tion and  pardon,  the  grace  of  their  re-instatement  in 

4  "  Instructions  and  directions  for  gaining  the  grand  Jubilee" 
were  published  by  the  "  Vicar  Apostolic  of  the  London  District." 
Take  a  specimen  or  two.  "  Embrace,  dearly  beloved,  the  benefit 
that  is  offered  you  by  the  indulgence  of  the  present  jubilee.  This 
present  life  is  a  time  granted  you  to  prepare  for  heaven.  Only  sin 
can  exclude  you  from  that  kingdom  ;  only  the  debt  of  temporal  pu- 
nishment incurred  by  sin,  can  retard  your  entrance  into  glory.  Per- 
severe in  your  career  of  penance  to  the  end.  Avail  yourselves  of 
every  means  of  discliarging  your  debt  to  divine  justice.  As  no  man 
knows  whether  he  be  worthy  of  love  or  hatred  ;  no  man  knows  what 
punishments  he  may  still  be  liable  to  on  account  of  his  sins.  The 
effect  that  each  one  will  receive  from  the  plenary  indulgence  will  be 
in  proportion  to  the  perfection  of  the  dispositions  with  which  he  pre- 
pares himself  for  it." "  Enter,  enter  now,  dearly  beloved,  into 

the  most  perfect  sentiments  of  salvation.  Spare  no  pains  to  prepare 
yourselves  for  the  remission  of  your  sins,  and  for  the  benefits  of  this 
plenary  indulgence.  The  happy  effects  of  it  will  be  felt  bv  you  in 
that  peace  of  soul  and  spiritual  joy,  which  the  world  could  never 
give ;  and  in  a  well-grounded  hope  of  eternal  happiness."  pp.  xxi, 
xxii. 


JT lM'i  LDl  N(      • 

favour  '  their  restoration  to  their  lost 

title  to  the  kir.. 

iv  angry  with  Prol 
nn: 

aticipated  pardi  ins  to  ci 

I !         b  church  actu- 
ally to  sin,  it  cannot  1  1   that 

trine  ol  far   from  repressing  evil, 

powerfully  to  blunt  the  and  encou- 

.-mce  he  is  able, 
by  .  to  secure  the 

I  punish  for  his  e 

Inn  and  he  knows 

ring  the  release  from  eternal  pains, 

■  b  difficulty  from  Ins  con- 

wlnle  absolution  from  such  crimes  as  the  sove- 

■  can  forgive,  has  its  fixed  price  in  the 

nan  chancery.3      On  the  impiety  of  such  assump- 

i 
•"•  I>' '  I  irv.ti'iji  of  the  Roman  Catholic  Bishops,  p.  12. 

king  ol"  the  notoriously  depraved  state  of  morals  in  Itnlv. 
M     !  — "  May  it  not  be  ascribed  to  the  corruptions  of  the 

f absolution,  and  to  the  easy  pun 
of  iii'  <  lassicsJ  Tonr,  iii.  p.  131.)     Facts  rurnish  the 

answer  to  thi  as.    "At  Tivoli,"  says  a  modern  travel- 

ler, ••  a  man  w.i~  pointed  ont  t.>  as  who  had  stabbed  bis  brother,  who 
thin  an  hour.     The  murderer  wen!  t<>  Rome,  pur- 
don  from  th<>  cbnn  h.and  r-  written  protection 

irdin.il,  i!.  of  which  be  was  walking  aboatan- 

i      n,  « hose  life  I  iraham's 

Three  Months'  Residence  in  the  Moontains  Easl  of  Rome,  p-  34.) 
\.  Lin :  '*  Those  that  have  interest  with  the  Pope  may  obtain  an  ab- 
soluti'iii  in  fall  from  his  II         ss  for  all  the  sins  thej  ever  have  com- 
mitted, or  may  cb  mmit."     "  I  have  Been  one  of  these  edi- 
fying  doenments,  issued  by  the  present  Pope  to  a  friend  of  mine.    It 
[unequivocally  worded."  Rome  in  tb    P  I       rory, 
.7  1 

'  Mr.  Bui  itbing  more  man  ■  ne« 

■  ■!  ■'••   B   :■  in  Catholic  Cborch,  p.  111.) 
I  The  simple  lad  i-.  that  absolution  of 

d  lor  the  Pope's  pardon  i>  to  !»•  bad  for 
in  hi  lot  be  bad  without  it    The  '  Tax-book  of  the  Roman 

I  utlv  published,  much  to  the  annoyance 

of  the  pr.   its  and  Popes.     S  I     tholic  baa  thus  wri 

in  the  blank  I  ithor's  possession.: 

••  .1  cabatmiaiing  and  lying,  thcrtfon  .  u  vrokitrilod  book — a  calumnij 
of  thr  furrtus   a  most  cunning  /i  ,  .     ■  u  the  instigation  of  the 

Dril    • 


PURGATORY — INDULGENCES. 

lions  as  are  advanced  by  the  church  of  Rome,  and  the 
enormous  guilt  contracted  by  those  who  so  awfully  de- 
ceive the  people,  it  is  unnecessary  to  make  any  observa- 
tion. The  reader  will  not,  however,  fail  to  note  the 
powerful  support  given  by  the  inventions  of  purgatory 
and  indulgences,  to  those antiscriptural  notions  of  humeri 
merit  and  satisfaction  which  have  been  already  described 
and  exposed. 

The  following  decree  was  also  passed  at  the  last  ses- 
sion of  the  council  of  Trent,  respecting  "the  choice  of 
meats  and  drinks,  fasts,  and  feast-days." 

"  Moreover,  the  holy  council  exhorts  all  pastors,  and 
beseeches  thein  by  the  most  holy  coming  of  our  Lord 
and  Saviour,  that  as  good  soldiers  of  Jesus  Christ,  they 
assiduously  recommend  to  all  the  faithful  the  observance 
of  all  the  institutions  of  the  holy  Roman  church,  the 
mother  and  mistress  of  all  churches,  and  of  the  decrees 
of  this  and  other  oecumenical  councils ;  and  that  they 
use  all  diligence  to  promote  obedience  to  all  their  com- 
mands, and  especially  to  those  which  relate  to  the  mor- 
tification of  the  flesh,  as  the  choice  of  meats  and  fasts; 
as  also  to  those  which  tend  to  the  increase  of  piety,  as 
the  devout  and  religious  celebration  of  feast-days;  ad- 
monishing the  people  to  obey  those  who  are  set  over 
them — for  they  who  hear  them,  shall  hear  God,  the  re- 
warder — but  they  who  despise  them,  shall  feel  that  God 
is  the  avenger." 

This  decree  is  short,  but  pithy  and  important.  The 
fathers  here  declare  their  unalterable  determination  to 
suffer  no  retrenchment  of  the  follies  and  superstitions 
of  the  church  of  Rome,  but  to  enforce  obedience  to  the 
multifarious  canons  and  enactments  that  had  been  accu- 
mulating for  ages,  and  had  almost  exhausted  even  the 
inventive  genius  of  priestcraft.  None  need  wonder  at 
such  a  resolve:  the  infallible  cannot  err,  need  not  change. 
But  mark  the  character  of  that  religion  which  auda- 
ciously claims  the  sole  right  to  be  called  "  apostolic." 
Of  faith  in  Christ,  love  to  God,  and  holiness  of  life, 
according  to  the  scriptures,  little,  very  little,  is  said : 
but  abstinence  from  meat,  eggs,  milk,  and  butter,  during 
Lent — and  hearing  mass,  and  idleness  on  saints'  days — 
together  with  implicit  subjection  to  the  priest,  elevate  a 
man  to  a  high  rank  among  the  pious,  and  are  imagined 


ri  aOATOB  I  —  iM'i  LOl  NCE8 

to  procure  for  him  ren  ;  v.  I 

• 
denouo  tal  <:n,  which  ex  ting 

aderto  endless  damnation.8      'J  ad- 

its of  ( tod  are  nullified  hv  tradition;  and  for  true 
"judgment,    m<  ted 

"the  show  of  wisdom,  in  will-worship,  and  neglecting 
of  the  body."1  • 

9  Bee  "Abslracl  of  the  Douay  Catechism,"  p.  II.  Blighting  or 
iich'  precepts  of  the  church,  and  living  in  habits  of  break- 
ing the  fasts  commanded,  or  <•!"  eating  wn-ai  oo  Saturdays  or  other 
davs  of  abstinence,  witboo.1  jnsl  dispensati  in,  were  sins  which  ex- 
cluded from  the  benefits  ofthe  jubilee,  onless  confessed  and  forsaken 
in  th>'  same  manner  as  drunkenness,  swearing  and  debauchery,  I  In- 
structions and  Directions,  A  p.  sxiv.)  But  a  papal  dispensation 
changes  the  nature  of  things;  the  Spaniard  who  has  paid  the  Pope 

■  '(  bull  may  feast  even  in  Lent;  while  l>i>  neighbour,  who 
has  neglected  i  r  declined  to  purchase  the  privilege,  cannot  eat  an 
egg  "T  drink  a  spoonful  of  milk,  during  that  period,  without  com- 
mitting  mortal  -in! 

10  |  rvable,  that  in  explaining  'he  fourth  commandment, 
the  compilers  of  the  Catechism  place  '  Sundays  and  holidays"  on 
the  same  level,  as  if  they  rested  on  tl     -  athority.  (Sec  p. 

381   |     The  daj  of  God  is  scarcely  treated  \%  itii  so  much  honour  in 
the  Ho. nan  Catholic  portions  ofthe  Continent  nits' 

days.      "  U  h.'n  r  it  i  of,  it  is   Called  a  fi  te    or   holiday,  indis- 

cnminately  with  the  Nativity  or  Assumption  of  the  \  ir^m  Mary; 
and  these  fetes  are  the  regular  seasons  of  public  processions  or  cele- 

brati  Nay,  I  are  actually  >n~- 

pended  on  St  Fi  • .  or  the  feast  "f  the  \  irgin,  but  on  the 

Sunday  are  regularly  carried  on,  and  i  .    rly  followed  than 

ever."  Rev.  I)    W  I  m  an  Absent  Brother,  u.  p.  179 


343 


CHAPTER  XV. 

SAINTS,    RELICS,    AND    IMAGES. 

Decree  respecting  the  invocation  of  Saints — Relics — and  Images- 
Facts  and  Observations  relative  to  each — Worship  of  the  Virgin 
Mary. 

It  has  been  already  stated,  that  on  the  first  day  of  the 
last  session  of  Trent,  a  decree  was  passed,  concerning' 
the  "invocation,  veneration,  and  relics  of  the  saints, 
and  also  concerning  sacred  images;"  it  is  here  sub- 
joined. 

"  The  holy  council  commands  all  bishops,  and  others 
who  have  the  care  and  charge  of  teaching,  that  accord- 
ing to  the  practice  of  the  Catholic  and  apostolic  church, 
received  from  the  first  beginning  of  the  Christian  reli- 
gion, the  consent  of  venerable  fathers,  and  the  decrees 
of  holy  councils,  they  labour  [with  diligent  assiduity  to 
instruct  the  faithful  concerning  the  invocation  and  in- 
tercession of  the  saints,  the  honour  due  to  relics,  and 
the  lawful  use  of  images ;  teaching  them  that  the  saints, 
who  reign  together  with  Christ,  offer  their  prayers  to 
God  for  men — that  it  is  a  good  and  useful  thing  sup- 
pliantly  to  invoke  them,  and  to  flee  to  their  prayers, 
help,  and  assistance,  because  of  the  benefits  bestowed 
by  God  through  his  Son  Jesus  Christ  our  Lord,  who  is 
our  only  Redeemer  and  Saviour;  and  that  those  are 
men  of  impious  sentiments  who  deny  that  the  saints, 
who  enjoy  eternal  happiness  in  heaven,  are  to  be  in- 
voked— or  who  affirm  that  they  do  not  pray  for  men,  or 
that  to  beseech  them  to  pray  for  us  is  idolatry,  or  that  it 
is  contrary  to  the  word  of  God,  and  opposed  to  the 
honour  of  Jesus  Christ,  the  one  Mediator  between  God 


SAINTS,    RELK  8,     AM>    WAGES.  340 

and  men,  or  that  it  is  foolish  to  supplicate,  verbally  or 
mentally,  those  who  reign  in  heaven.11 

•■  Let  them  teach  also,  that  the  holj  bodies  of  the 

holy  martyrs  and  others  living  with  Christ,  whose  bo- 
dies  were  living  members  of  Christ  and  temples  of  the 
II  .  Spirit,  and  will  be  by  him  raised  to  eternal  life 
and  glorified,  are  to  be  venerated  by  the  faithful,  since  by 
them  God  bestows  many  benefits  upon  men.  So  that 
the}-  are  to  be  wholly  condemned,  as  the  church  has 
long  before  condemned  them,  and  now  repeats  the  sen- 
tence, who  affirm  that  veneration  and  honour  are  not  due 
to  the  relics  of  the  saints,  or  that  it  is  a  useless  thing 
that  the  faithful  should  honour  these  and  other  sacred 
monuments,  and  that  the  memorials  of  the  saints  are  in 
vain  frequented,  to  obtain  their  help  and  assistance. 

•  .Moreover,  let  them  teach  that  the  images  of  Christ, 
of  the  Virgin.  Mother  of  Cod,  and  of  other  saints,  are 
to  be  had  and  retained,  especially  in  churches,  and  due 
honour  and  veneration  rendered  to  them.  Not  that  it 
is  believed  that  any  divinity  or  power  resides  in  them,  or 

11  •  True,  there  is  but  one  Mediator,  Christ  the  Lord,  who  alone 
has  reconciled  us  through  bisblood,  and  who,  having  accomplished 
our  redemption,  and  having  once  entered  into  the  holy  of  holies, 
sea  not  to  intercede  for  us;  but  it  by  no  means  follows  that  it  is 
therefore  unlawful  to  have  recourse  to  the  intercession  of  the  saints. 
If,  because  we  have  one  .Mediator,  Christ  Jesus,  it  were  unlawful  to 
ask  the  intercession  of  the  saints,  the  apostle  would  not  have  recom- 
mended himself  with  so  much  earnestness  to  the  prayers  of  his 
brethren  on  earth.  In  his  capacity  as  Mediator,  th<-  prayers  of  the 
living  should  derogate  from  the  glory  sad  dignity  "f  <  ihnst,  not  less 
than  the  intercession  of  the  □  heaven."    Catu  cbiam,  p.  357. 

If  the  Rinnan  Catholic  dogma  be  true,  how  is  it  that  the  apostle 
says  nothing  of  the  prayers  of  the  saints  in  heaven,  but  resiricts 
himself  to  those  on  earth  I  Why  did  he  not  commend  himself  to 
Stephen.  J  itiic-.  John  the  Baptist,  and  other  martyrs  '  The  answer 
ij  obvious:  prayers  to  the  saints  m  glory  wire  not  then  invented. 

"  How  the  saints  in  heaven  know  the  pi  ayers  and  i  '-sof 

such  who  address  themselves  to  them,  whether  oy  tne  ministry  of 
angels,  or  in  the  vision  of  God,  or  by  some  particular  revelation,  it 
part  of  his  [the  Papist's]  faith,  nor  is  it  much  his  concern  it 
should  be  determined,  r  or  his  part,  he  does  not  doubt  but  that  (lod, 
who  at  qu  tinted  the  pi  ith  die  knowledge  of  things  that  were 

yet  to  come  many  hundred  j  ears  after;  that  informed  Elisha  of  the 
king  of  S  mnsels,  thoagb  privateli  resolved  on  inhis  bed- 

chamber, and  at  a  distance,  -' K  ogsvi,  12  can  never  want  means 
of  letting  the  saints  know  the  desires  of  those  who  bog  their  inter- 
ee    ion  hereon  earth."  Gother's Papist  Misrepresented,  &c.  p.  17. 

J" 


550  SAINTS,    RELICS,    AND    IMAGES. 

account  of  which  they  are  to  be  worshipped,  or  that  any 
benefit  is  to  be  sought  from  them,  or  any  confidence 
placed  in  images,  as  was  formerly  by  the  Gentiles,  who 
fixed  their  hope  in  idols.  But  the  honour  with  which 
they  are  regarded  is  referred  to  those  who  are  represent- 
ed by  them;  so  that  we  adore  Christ,  and  venerate  the 
saints,  whose  likenesses  these  images  bear,  when  we 
kiss  them,  and  uncover  our  heads  in  their  presence,  and 
prostrate  ourselves.  All  which  has  been  sanctioned 
by  the  decrees  of  cauncils  against  the  impugners  of 
images,  especially  the  second  council  of  Nice."  '  2 

"  Let  the  bishops  teach  further,  that  by  the  records  of 
the  mysteries  of  our  redemption,  expressed  in  pictures 
or  other  similitudes,  men  are  instructed  and  confirmed 
in  those  articles  of  faith  which  are  especially  to  be  re- 
membered and  cherished :  and  that  great  advantages 
are  derived  from  all  sacred  images,  not  only  because 
the  people  are  thus  reminded  of  the  benefits  and  gifts 
which  arebestowed  upon  themby  Christ,  but  also  because 
the  divine  miracles  performed  by  the  saints,  and  their 
salutary  examples,  are  thus  placed  before  the  eyes  of  the 
faithful,  that  they  may  give  thanks  to  God  for  them, 
order  their  lives  and  manners  in  imitation  of  the  saints, 
and  be  excited  to  adore  and  love  God,  and  cultivate 
piety. 1 3  Whoever  shall  teach  or  think  in  opposition  to 
these  decrees,  let  him  be  accursed. 

*'  But  if  any  abuses  have  crept  into  these  sacred  and 
salutaiy  observances,  the  holy  council  earnestly  desires 
that  they  may  be  altogether  abolished,  so  that  no  images 
may  be  set  up  calculated  to  lead  the  ignorant  into  false 
doctrine  or  dangerous  error.  And  since  the  histories 
and  narratives  of  sacred  scripture  are  sometimes  repre- 
sented in  painting  or  sculpture,  for  the  benefit  of  the 
unlearned  multitude,  let  men  be  taught,  that  when  the 

12  Held  A.  D.  787.  The  controversy  respecting  image-worship 
was  finally  settled  at  this  council.  It  was  decreed  that  the  images 
of  Christ  and  the  saints  are  to  be  venerated  and  adored,  though  not 
with  "  trwlairia"  or  the  worship  exclusively  due  to  God;  and 
the  fathers  thundered  out  their  anathemas  against  all  who  should 
oppose  the  decree,  or  call  image-worship  idolatry,  or  refuse  to 
honour  images,  or  even  hold  fellowship  with  such  as  maintained 
the  contrary  opinion.     Magdeburg.  Centuriat.  Cent.  viii.  c.  9. 

13  How  much  better  would  it  be,  to  give  the  people  the  free  use 
ofthe  Scriptures,  and  the  worship  of  God  in  the  vernacular  tongue? 


SAINTS,    Kl  lit  -      \M>    IMAGES  351 

Deity  is  thus  repri  '   it  is  nol  to  be  supposed  that 

the  same  can  be  seen  by  our  bodil  or  that  .1  like- 

3  of  God  can  be  given  in  colour  orfigure.41  More- 
over, let  all  superstition  in  the  invocation  of  saints,  the 
veneration  of  relics,  and  the  sacred  use  of  images,  be 
taken  away;  let  all  base  gain  be  abolished ;  and  lastly, 
let  all  indecency  be  ;  images  be  neither 

painted  nor  adorned  in   a  lascivious  manner,   nor  the 
commemoration  of  the  saints  or  visits  to  relic  ised 

by  men  to  gluttony  and  drunkenness;   as  though 
festal  days  appointed  in  honour  of  the  saints  were  to  be 
spent  in  licentiousness    and   luxury-      Finally,   let  all 
diligent  caution  be  observed   in  these  respects  by  the 
bishop,  that  nothii  ling  to  disorder,  impro- 

tyor  tumult,  and  no  profane  or  unseemly  exhibitions 
be  allowed;  for  holiness  becometh  the  house  of  Clod. 
And  that  these  things  may  be  faithfully  observed  the 
holy  council  decrees  that  it  shall  not  be  lawful  for  any 
one  to  fix  or  cause  to  be  fixed  a  new  image  in  any  place 
or  church,  however  exempt  from  ordinary  jurisdiction, 
unless  the  same  be  approved  by  the  bishop;  nor  are  any 
new  miracles  to  be  admitted,  or  any  new  relics  to  be 
received,  but  with  the  recognition  and  approbation  of 
the  bishop,  who,  having  received  information  respecting 
the  same,  and  taken  the  advice  of  divines  and  other 
pious  men,  will  do  whatever  shall  be  judged  consonant 
to  truth  and  piety.  But  if  any  doubt  or  difficulty  occurs 
in  abolishing  abuses,  or  any  unusually  important  ques- 
tion arises,  let  the  bishop  wait  for  the  opinion  of  his 
metropolitan  and  the  neighbouring  bishops,  assembled 
in  provincial  council;  yet  so  as  that  nothing  new  or 
hitherto  unused  in  the  church  be  decreed,  without  the 
cognizance  of  t  t  holy  Roman  pontiff." 

J  ..  it  the  Roman  <  !atholic  system  is  an  idolatrous 


14  But  "  to  represent  the  persona  of  the  Holy  Trinity  by  certain 
forms,  under  whi<  h,  ss  we  read  in  the  old  and  V  .-.  Testaments, 
they  deigned  to  appear,  i«  ool  to  be  deemed  contrary  to  religion  or 
the  lawof  God."     Catechism,  p.  360      Hence,  in  the  engm 
found  in  litiona  of  the  Bn  I        the  1  ■  pre- 

sented as  a  v  aerable  old  man  (the  '  Aocienl  of  Days,'  Dan.  vii. 
1.3.)  ;  on  his  right  hand  the  Sai  ionr  stands,  in  human  form  :  ah 
is  the  Holy  Spirit  in  the  shape  of  a  dove;  at  a  little  distance  tlio 
Virgin  ."Mary;  and  farther  otV.  prophets,  apostles,  martyrs,  &c. 


352  SAINTS,    RELICS,    AND    IMAGES. 

tern,  has  been  often  asserted  and  satisfactorily  proved. 
It  is,  in  fact,  scarcely  better  than  modified  paganism. 
For  Venus,  Jupiter,  Mercury,  and  the  gods  and  god- 
desses of  ancient  history,  are  substituted  the  Virgin 
Mary  and  the  saints;  instead  of  the  household  deities 
formerly  worshipped,  the  Catholic  is  taught  to  venerate 
his  guardian  angel,  and  the  saint  whose  name  he  bears; 
and  if  the  Roman  of  olden  time  acknowledged  some 
presiding  deity  in  every  department  of  nature's  works, 
and  allotted  to  his  imaginary  gods  their  respective 
powers  and  functions,  dividing  among  them  the  virtues 
and  vices  of  the  human  character,  and  even  the  diseases 
incident  to  the  human  frame,  similar  arrangements  are 
witnessed  in  the  pseudochristianity  of  the  "  mother  and 
mistress  of  all  churches:"  she,  too,  has  her  "gods 
many,  and  lords  many."  • 5  They  have  supplanted  the 
true  God  as  really  as  did  the  mythology  of  the  hea- 
then; and  of  the  papist  it  may  be  affirmed,  as  well  as 
of  the  pagan,  that  he  "  worships  and  serves  the  crea- 
ture more  than  the  Creator." ' 6 

In  proof  of  these  assertions,  it  is  only  necessary  to 
refer  to  the  ordinary  devotions  and  daily  practice  of 
Roman  Catholics.  God  is  not  the  exclusive  object  of 
their  worship ;  his  providence  is  not  their  sole  trust ; 
nor  do  they  confess  their  sins  to  him  only,  but  divide 
that  solemn  act  between  the  Deity,  the  Virgin,  and  the 

13  "  It  is  happy  for  the  people  that  they  have  another  source  of 
hope,  under  the  various  diseases  incident  to  the  human  frame,  besides 
the  skill  of  their  physicians,  a  source  of  hope  that  never  fails  them 
at  any  season  of  distress.  Thus,  for  instance,  St.  Anthony  the  abbot 
seen  res  his  votaries  from  fire,  and  St.  Anthony  of  Padua  delivers 
them  from  watei ;  St.  Barbara  is  the  refuge  of  the  timid  in  times  of 
thunder  and  of  war ;  St  Blass  sures  disorders  of  the  throat ;  St. 
Lucia  heals  all  diseases  of  the  eyes  ;  St.  Nicholas  is  the  patron  of 
young  women  who  desire  to  be  married  ;  St.  Ramon  is  their  power- 
ful protector  during  pregnancy,  and  St.  Lazaro  assists  them  when  in 
labour;  St.  Polonia  preserves  the  teeth  ;  St.  Domingo  cures  the  fe- 
ver; and  St.  Roque  is  the  saint  invoked  under  apprehensions  of 
the  plague.  And  thus  in  all  diseases,  under  every  pressure  of  af- 
fliction, some  saint  is  accessible  by  prayer,  whose  peculiar  province 
it  is  to  relieve  the  object  of  distress."  Townsend's  Travels  in 
Spain,  vol.  iii.  p.  215. 

16  Rom.  i.  25.  Every  student  of  this  controversy  should  be 
familiar  with  Middleton's  "  Letter  from  Rome,  showing  an  exact 
conformity  between  Popery  and  Paganism," 


-  U\  I  -       B.BLICS,     AM'     IM  '...I   - 

Bainl    :  '     It  is:  not  denied  that  many  of  the  prayers 
ttional  exercises  prepared  for  their  use  aeem  to 
vow  of  piety;  but  their  good  effect  is  neutralized  by 
il  referent  i  to  angelic  guardians  and  saintly 
int< i]  I  the  church  is  con- 

stantly reminded  of  bis  oblij  to  these  invis 

friends.     Aim  d  to  the  memory  of 

some  one  of  their  muni'- 1      '1  fines  and  altars  are 

honoured  by  I.  ent  visits      He  suj  ,  to 

preside  over  his  affairs,  and  to  administer  perpetual 
guidance  and  ]  in;  ben  only  instruct- 

ed to  implore  their  behalf,  but  also  to 

offer  prayers  to  them,  invoking  their  .ice. I8     In 

17  r>ee  the  Confiteor,  p.  1  - 

is  "  The  Catholic  church  teaches  her  children  not  to  pray  to  the 

saints  as  the  authors  or  givers  of  divine  grace,  hut  only  to  solicit 

the  saints  in  1 1 < ■ ; i s  en  to  pray  for  them,  in  the  same  sense  as  St.  Paul 

red  the  inthfnl  on  earth  to  pray  f>r  him."     Declaration- of  tne 

Rinnan  Catholic  bishops,  iVc.  p,  II. 

This,  however,  is  only  part  of  the  truth,  as  the  following  extracts 
will  testify  : — 

•'  (-i.   What  i<  your  mornini'  A      1.  I  how  down  my 

whole  -mil  and  body  to  adore  my  tied ;  and  I  offer  nay  -eli'to  bis  di- 
vine service.  •_'.  [give  him  thanks  for  his  infinite  goodness  to  me 
and  to  all  his  creatures ;  and  desire  to  join  with  all  th<  and 

saints  in  blessing  and  praising  him.    3.  I  crave  pardon  f my 

■  i"ir  all  i.  it  I  may  rather  die  than  offend  my 

<;<><|  any  more.     4.  1  offer  np  to  God  all  my  thoughts,  words, 
trans,  and  sutl  rings,  throughout  the  day;  and  beg  b  -  g  on 

them. 

"  (.A.  And  what  prayers  do  ifter  this'     A.  I  say  <)ur 

Father,  Uttil  Mary,  and  the  Aposd  I  1;  audi  make  acts  of 
faith,  hope,  and  the  love  of  < 

••  «  i  i  any  thing  else  '      .VI  pray  for  my  friends  and  for 

my  enemies,  for  the  living  and  tor  the  .hail;  and   I  beg  met 
grace,  and  salvation   for  all.     Then    I  eondudt    by  ili^irin^  our 
blessed  Lmlij  to  lr  a  mother  to  mi,  ami  hy  recommending  myself  to 
my  (.'«).'(/  angel,  amd  to  "11  the  court  of  heaven"     Abstract  of  the 
Douav  ( latechism,  p  ' 

•■  Offer  your  prayers  to  the  blessed  Virgin,  yonr  angel  gnardian, 
your  patron,  and  all  tie  <  ScnooJ-hook,  p. 

171.     t'ee  also  Garden  of  the  Son 

A:i  esteemed  clergyman  <it"  the  <  harch  of  l  agland  gives  the  fol- 
luwmg  description  of  tie  I      nan  Catholic 

ship's  company  in  tfa  ranean.     "About  half  an  hour 

sun-  iptain  woald  assemble  all  I  -  in  the  aft  part  of 

the  ship  to  prayers;  be  himself  performing  the  part  of  chaplain, 
while  the  crew  all  knelt  down,  and  <  '.ut- 

ed  half  an  honr.     It  was  chiefly  in  Laos  ;  but  the  sailors  appeared 

30* 


354  SAINTS,    RELICS,    AND    IMAGES. 

short,  God  is. practically  excluded  ;  the  intercession  of 
the  Saviour  is  forgotten  :  the  saints  are  all  in  all.  This 
is  true  of  the  multitude.  If  the  sentiments  of  the  en- 
lightened appear  somewhat  more  congenial  with  scrip- 
ture, still  it  is  evident  that  this  branch  of  the  Roman 
Catholic  system  must,  in  every  instance,  produce  un- 
worthy ideas  of  the  character  of  the  Almighty,  who  is 
supposed  to  withhold  his  blessings  till  they  are  wrung 
from  him  by  the  prayers  and  persuasions  of  the  saints. 
But  he  has  said  that  he  "  will  not  give  his  glory  to  an- 
other." There  is  indeed  an  affectation  of  humility  in 
maintaining  that  the  honour  paid  to  the  saints  is  to  be 
referred  to  him  by  whose  grace  they  were  made  such, 
and  that  it  is  presumptuous  in  us  to  expect  divine  bene- 
fits without  their  intervention  ;  but  still  the  question 
returns,  "  Who  hath  required  this  at  your  hands  ?" 
Innumerable  promises  encourage  our  direct  approach  to 
the  throne  of  grace,  and  there  is  but  one  name  which 
we  may  mention  there,  in  support  of  our  plea.  He  who 
associates  others  with  the  Redeemer,  or  substitutes  others 
in  his  place,  treats  him  with  foul  indignity,  and  has  no 
scriptural  warrant  to  expect  a  blessing.  With  what  in- 
dignation, it  may  be  safely  affirmed,  would  the  apostle 
Paul  have  read  the  following  prayers,  offered  in  Roman 
Catholic  churches  on  the  anniversary  of  the  death  of 
Thomas  h  Becket  !      "  O  God,   in   defence  of  whose 

perfectly  instructed  in  repeating  the  words.  After  the  Pater  Nos- 
ter,  they  went  through  the  Rosary,  or  Hymn  to  the  Virgin ;  the 
master  and  the  mate  performed  one  part,  while  the  whole  ship's 
company  chanted  the  responses  in  good  time  and  tune.  In  this 
way,  the  tender  epithets  addressed  in  the  Rosary  to  the  Virgin  Mary 
were  echoed  for  ten  minutes  by  this  rough  set  of  men,  with  the 
constant  cadence  of'Ora  pro  nobis.'  Then  followed  prayers  for 
'this  good  ship,'  for  the  merchandise  on  hoard,  for  the  man  at  the 
helm,  &c.  Then  a  long  list  of  saints,  whose  very  names  most  En- 
glishmen never  heard  of,  were  invoked  with  an  'Ora  pro  nobis,'  after 
this  manner — Let  us  say  a  Pater  Noster  anda  prayer  to  St.  Francis, 
to  deliver  us  from  all  misfortune.  After  a  pause,  not  hurried,  during 
which  all  had  repeated  to  themselves  the  customary  words,  he 
named  another  saint,  to  whom  a  Pater  Noster  and  a  prayer  should 
be  said.  In  this  way  he  led  for  about  ten  times,  specifying  different 
evils  to  be  prayed  against,  as  tempest,  shipwreck,  and  plague;  and 
addressing  the  Virgin  Mary  under  her  dirferent  titles,  di  Loretto,  del 
Carmine,  &c. ;  and  also  praying  to  the  Santissimo  Sacramento, 
'  Most  Holy  Sacrament,'  meaning  the  real  presence  of  Christ." 
Jowett's  Christian  Researches  in  the  Mediterranean,  p.  332. 


#,    - 


^UNT3,     RHLK'S,    AM)    IMACiES.  .•■>> 

church  the  glorious  prelate  Thomas  fell  bv  the  Bword 

Iced  men;  grant,  we  beseech  thee,  that  all  who  im- 
plore hit  mce,  may  find  comfort  in  the  grant  of 
,!„.,,•  petition." — "  Sanctify,  OLord,  the  off! 
secrated  to  thee,  and  being  appeased  thereby,  mercifully 
look  upon  us.  by  the  intercession  of  blessed  Thomas,  thy 
martyr  and  bishop." — '  May  this  communion,  <>  Lord, 
cleanse  us  from  sin,  and,  by  the  intercession  oj  bles 
T  mas,  thy  martyr  and"  bishop,  make  us  effectual 
partakers  of  this  heavenly  remedy."19 

Creature-worship  reaches  its  utmost  height  in  the 
Virgin  M  try  The  devout  Roman  Catholic  pays  her 
the  most  extravagant  honour  and  veneration.  The 
language  adopted  in  addressing  the  "  Queen  of  heaven," 
tot  be  acquitted  of  the  charge  of  blasphemy,  since 
prayers  are  offered  directly  to  her,  as  if  to  a  divine 
being,  and  blessings  are  supplicated,  as  from  one  who 
is  able  to  bestow  them.  In  all  devotions  she  has  a  share. 
The  Ave  .Maria  accompanies  the  Pater Noster.  "Even- 
ing, morning,  and  at  noon,"  said  the  Psalmist,  "will  I 
pray  unto  thee,  and  cry  aloud:"  the  pious  Roman  <  !a- 
tholic  transfers  theseservices  to  the  Virgin.2  °    In  tender 

i'>  Roman  Catholic  Missal  tor  the  use  of  the  Laity,  p.  85. 

20  It  is  an  established  custom  in  our  coontn  towns  to  awake  the 
labouring  population  before  the  break  of  day,  that  tbey  may  be  early 
in  readiness  to  begin  their  work,  especially  in  the  corn-fields,  which 
are  often  at  die  distance  of  six  or  eight  miles  from  the  labourers' 
dwellings.  Nothing bol  religion,  however,  could  give  a  permanency 
to  this  practice.     Consequently,  a  rosary,  or  procession,  to  ling 

pauses  to  the  Virgin    Mary   before    the  dawn.  Iri-  l>   ■  n  establ.shed 

amon;  as  from  time  immemorial.  A  man  with  a  good  voice,  active, 
sober,  and  loud  of  early  ri>in:r,  is  either  paid,  or  volunteers  his  ser- 
vices, to  perambulated  -an  honr  before  day-break,  knocking 
at  the  doors  of  such  as  wish  to  attend  the  procession,  and  inviting  all 

to  ante  their  beds  and  join  in  the  worship  of  the Iherof  God.*' 

Dohlado',  Letters  from  Spain,  p.  210. 

"  Then-  is  no  ten  ice  in  the  Etonian  Catholic  church  so  impressive 
as  the  evening  serviee  to  the  Virgin,  or  Ave  Maria."..."  ven 
the  city  of  silence.    The  gondolas,  or  barges,  gliding  noiselessly 
alon.'  iter  ol*  the  canals,   arc  the  onlj  things  which  move, 

freighted  \\  rth  men  or  merchandise  ;  not  the  aonnd  of  o  w  heel,  not 
Iheelattering  of  a  no  if  ever  breaks  upon  the  ear.  The  botoofhnman 
voices  is  all  that  is  heard,  and  this  teenu  when  tli<-  chimes 

have  pealed  fa  V.  •  M  •  8t  Mark's,  whieh  of  all  other  sanctoa> 
ne».  IVorn  its  dark  and  retiring  aisles,  its  massy  pillar-,  iut  antiquated 
construction,  ;ts  dingy  colouring,  and  imperfect  light,  i,-  calculated  to 


356  SAINTS,    RELICS,    AND    IMAGES. 

childhood  he  is  taught  to  cherish  for  her  the  profoundest 
reverence  and  the  highest  affection  :2 '  throughout  life 
she  is  the  objeet  of  his  daily  regard,  and  five  solemn 
festivals,  annually  observed  to  her  honour,  call  forth  his 
ardent  love  and  zeal  ;23  and  in  the  hour  of  death,  he  is 

add  to  the  effect  of  this  evening  service,  is  completely  filled  every 
evening  a  few  minutes  after  the  vesper-bell  hastolled.  A  concourse 
of  people  hurry  in  from  all  quarters  ;  the  merchant  ceases  from  his 
half  finished  bargain,  the  young  and  the  gay  desist  from  trifling,  the 
porter  leaves  his  burden  upon  the  steps  of  the  cathedral,  and  all  that 
happen  to  bo  near  quite  their  occupations  or  amusements,  to  offer 
up  the  prayer  of  a  moment  to  the  Virgin.  The  organ  plays  a  soft 
symphony  while  the  multitude  are  entering  and  dispersing  them- 
selves through  the  church  :  on  a  sudden  a  small  bell  tinkles,  and 
every  knee  is  bent,  and  every  head  bowed  in  silent  adoration.  Not 
a  sound  from  within  or  without  disturbs  the  spirit  of  supplication. 
This  lasts  for  a  minute  or  two.  The  bell  tinkles  again  :  the  con- 
gregation then  rise  from  their  knees,  the  tapers  are  extinguished, 
and  the  sacred  walls  are  soon  left  to  solitude  and  darkness.  I  wit- 
nessed this  scene  several  times,  and  never  without  an  unusual  de- 
gree of  emotion.  It  was  impossible  not  to  honour  the  feeling  of 
devotion,  short-lived  as  it  might  be,  which  brought  so  many  to  the 
foot  of  the  altar,  and  equally  impossible  not  to  condemn  the  profane 
system  which  directs  the  supplicant  to  addres3  his  prayers  to  the 
imaginary  Queen  oj  heaven  and  the  Mother  of  God."  Gilly's  Tour 
in  Piedmont. 

Dr.  Challoner  says,  that  in  Catholic  countries  the  church  bell 
rings  at  six  in  the  morning,  twelve  at  noon,  and  six  in  the  evening : 
at  each  time  the  ''jAngelus  Domini,"  "  Angel  of  the  Lord,"  a  form 
of  devotion  in  which  the  A\e  Maria  is  included,  is  to  be  repeated. 
(Garden  of  the  Soul,  p.  37.) 

21  If  you  will  be  a  true  child,  and  a  sincere  servant  of  the  blessed 
Virgin,  you  must  be  careful  to  perform  four  things.  1.  Have  a  great 
apprehension  of  displeasing  her  by  mortal  sin,  and  of  afflicting  her 
motherly  heart,  by  dishonouring  her  Son,  and  destroying  your  soul  ; 
and  if  you  chance  to  fall  into  that  misfortune,  have  recourse  readily 
to  her,  that  she  may  be  your  intercessor  inreconciling  you  to  her  Son, 
whom  ysu  have  extremely  provoked.  2.  Love  and  imitate  her  vir- 
tues, principally  her  humility  and  chastity.  3.  Have  recourse  to  her 
in  all  your  spiritual  necessities ;  and  for  that  end  offer  to  her  daily 
some  particular  prayers.  4.  Be  mindful  to  invoke  her  in  temptations, 
and  in  the  dangers  you  find  yourself  in  of  offending  God.  You  can- 
not show  your  respect  better  than  by  applying  yourself  to  her  in  these 
urgent  necessities,  and  you  can  find  no  succour  more  ready  and  fa- 
vourable than  hers.  If  you  perform  this,  you  will  have  a  true  devo- 
tion to  the  blessed  Virgin,  you  will  be  of  the  number  of  her  real 
children,  and  she  will  be  your  mother,  under  whose  protection  you 
shall  never  perish."     Catholic  School-book,  p.  159 — 16f. 

22  Her  Conception,  Dec.  8  ;  Nativity,  Sept.  8;  Annunciation, 
March  25 ;  Purification,  Feb.  3  ;  Assumption,  August  15. 


>\iNr-.    RBL1C8,    and    iM.vi.Ks.  r;."»7 

taught  to  place  reliance  on  her  mercy.*'  To  the  igno- 
rant devotee  she  is  more  than  Christ,  than  God;  he 
believes  that  she  can  command  her  Son,  that  to  her 
intei  a  nothing  can  be  denied,  and  that  to  her  power 

Jill  things  are  possible.*4      The  folio  wing  extra 
sisting  of  translations  from  the  Breviary,  by  a  Roman 
Catholic  divine,  will  justify  these  statements. 

"  O  holy  Mary,  succour  the  miserable,  help  the  feint- 
hearted,  comfort  the  afflicted;  pray  for  the  people,  in- 
tercede for  the  clergy,  make  supplication  for  the  devout 
female  st-x  ;  let  all  he  sensible  of  thy  help,  who  celebrate 
thy  holy  commemoration." ...."  Grant,  we  beseech 
thee,  O  Lord  <  ro  I,  that  we  thy  servants  may  enjoy  per- 
petual health  of  mind  and  body,  and  by  the  glorious 
intercession  of  blesse  I  M  try,  ever  Virgin,  may  be  de- 
livered from  present  sorrows,  and  come  to  eternal  }<>y, 
through  our  Lord  Jesus  Christ. ': 


- 


"  Salve  Rcgina. 

"  Hail  to  the  queen  who  reigns  above, 
.Mother  of  clemency  and  love  : 
Hail  thou  our  hope,  life,  sweetness ;  we, 
Eve's  banished  children,  cry  to  thee 

23  The  following  is  acurioii9  illustration  of  the  effect  of  these  prin- 
ciple-. Dea  ribing  some  Italian  banditti,  a  tr;i\  eller  says — "  I'.vitv 
robber  had  a  lilver  heart,  containing  a  pietnre  of  the  Madonna  and 
child,  suspended  by  a  red  ribbon  to  hie  net  k,  and  fhete 1  with  an- 
other of  toe  same  colour  to  In-  aide Tbey  talked  pretty  freely 

with  their  prisoners  about  themselves  and  their  habits  of  life,  whu  ii 
they  maintained  arose  from  necessity  rather  than  choice.  They 
showed  them  the  heart  and  picture  of  the  Madonna,  which  each 
had  suspended  from  hi-  neck,  saying,  '  We  know  that  we  are  likely 
to  die  a  violent  death,  but  in  onr  hour  of  need  we  bave  these,1  touch- 
ing their  muskets,  '  to  straggle  lor  our  lives  w  itb,  and  tats,'  kissing 
the  image  of  the  Virgin, '  to  mala  our  death  eaay. '  "  Graham's  Three 
Bfonl  ae  Mountains  East  of  Rome,  p.  155,  161. 

■■■-i  Si.  powerful  with  God,to obtain  from  him  all  that  she 

shall  ask  of  him.  She  i-  all  goodness  in  reg  vid  to  ns,  by  applj  ing 
to  ( rod  for  us.  Being  Motherof  <  tod,  be  cannot  refuse  her  request : 
being  our  mother,  she  cannot  deny  her  on  when  we  bave 

recourse  to  le-r.  Our  miseries  move  her,  "tir  necessities  urge  her; 
the  prayers  we  offer  her  for  our  salvation  bring  us  all  that  we  desire; 
and  St  Bernard  is  not  afraid  to  say,  '  Th  it  ii<- \  er  any  person  ini  oked 
that  mother  of  mercies  in  b  '.\  bo  h  i-  not  been  sensible 

of  the  effects  of  her  astistancc. '"     Catholic  School-book,  p.  158. 


358  SAINTS,    RELICS,    AND    IMAGES. 

"  We  from  this  wretched  vale  of  tears, 

Send  sighs  and  groans  unto  thine  ears  j 
O  !  then,  sweet  advocate  bestow 
A  pitying  look  on  us  below. 

"  After  this  exile  let  us  see 

Our  blessed  Jesus  born  of  thee : 
O  merciful,  O  pious  maid, 

O  gracious  Mary  lend  thine  aid/' 

'•'  Ave  Maris  Stella. 

"  Hail  thou  resplendent  star, 

Which  shinest  o'er  the  main; 
Blest  Mother  of  our  God, 
And  ever  Virgin  Queen. 

"  Hail  happy  gate  of  bliss, 

Greeted  by  Gabriel's  tongue  ; 
Negotiate  our  peace, 

And  cancel  Eva's  wrong. 

"  Loosen  the  sinner's  bands, 
All  evils  drive  away  : 
Bring  light  unto  the  blind, 
And  for  all  graces  pray. 

"  Exert  the  mother's  care, 

And  us  thy  children  own ; 
To  him  convey  our  prayer, 
Who  chose  to  be  thy  Son. 

"  O  pure,  O  spotless  maid, 

Whose  meekness  all  surpass'd, 
Our  lusts  and  passions  quell, 
And  make  us  mild  and  chaste. 

"  Preserve  our  lives  unstain'd, 
And  guard  us  in  our  way, 
Until  we  come  to  thee, 
To  joys  that  ne'er  decay. 


s  u\  rs,  RBi  tcs,  am>  im  \<-i  359 

'■  Praise  to  the  F  be, 

With  <  'hrist  his  only  Son, 
Ami  to  the  Holy  <  Jho 
Thrice  blessed  three  in  oj 

/>         •  of  St   Bernard. — Remember,  0  most  holj 
Virgin  Mary,  that  no  one  ever  had  rei  our 

protection,  implored  your  help,  oi  lia- 

tion,  without  obtaining  relief     Confidin  fore,  in 

your  goodness,  behold  me  a  penitent  sinner  sighing  out 
my  sins  before  you,  beseeching  you  toadopl  me  for  your 
son,  and  to  take  U]  rnal  salva- 

tion.    I '  oot,  0  Mi  ther  ol  tition  of 

v.ia-  humble  client,  but  h<  I  grant  my  prayer." 

I   ie  "  Litany  of  our  Lady  of  Lor  ees  to  be 

added :  — 

■■  We  tly  to  thy  patonage,  0  holy  Mother  of  (  lod; 
despise  not  our  petitions  in  our  ncc<  bul  deliver 

us  from  all  dangers,  <  >ever  glorious  andbli     ed  Virgin." 

"  Lord  have  mercy  on  us.  Christ  have  mercy  on 
us.  Lon I  have  mercy  onus.  Christ,  hear  us.  Christ, 
graciously  hear  us. 

"  God  the  Father  of  heaven,  '  us. 

'•  |  in  1  the  Son,  the  Redi  ofthe  world,  have  mercy 

on  us. 

"  God  the  Holy  G 

"  Holy  Trinity,  one  <  :  »d, 

'  ■■  Holy  Mary, 
"  Holj    M  id, 

"  Holy  Virgi  i  irgins, 

■■  Mother  oJ  ( !hri 
'•  Mother  of  divine  gn 
"  Mother  most  pui 
1    Mother  w  aste, 

'•  Mother  undefiled,  *•-* 

'•  Mother  untouch 
"  Mother  most  amiable, 

Mother  most  adn 
"  Mother  of  on.  I 
"  Mother  of  our  Redeemer, 
•  Virgin  most  pr 
'  Virgin  most  •  l|lc 


•— 


3G0  SAINTS,    RELICS,    AND    1MAGK*. 

"  Virgin  most  renowned, 

"  Virgin  most  powerful, 

"  Virgin  most  merciful, 

"  Virgin  most  faithful, 

"  Mirror  of  justice, 

"  Seat  of  wisdom, 

"  Cause  of  our  joy, 

"  Spiritual  vessel, 

M  Vessel  of  honour, 

"  Vessel  of  singular  devotion, 

"  Mystical  rose, 

"  Tower  of  David, 

"  Tower  of  ivory,  3 

"  House  of  gold,  ,o 

"  Ark  of  the  covenant,  ^ 

"  Gate  of  heaven,  £ 

"  Morning  star,  ^* 

u  Health  of  the  weak, 

"  Refuge  of  sinners, 

"  Comforter  of  the  afflicted, 

"  Help  of  Christians, 

"  Queen  of  angels, 

"  Queen  of  patriarchs, 

"  Queen  of  prophets, 

"  Queen  of  apostles, 

"  Queen  of  martyrs, 

"  Queen  of  confessors, 

"  Queen  of  virgins, 

"  Queen  of  all  saints, 
"Lamb  of  God,  who  takest  away  the  sins  of  the 
world — Spare  us,  O  Lord. 

"  Lamb  of  God,  who  takest  away  the  sins  of  the 
world — Graciously  hear  its,  O  Lord. 

"  Lamb  of  God,  who  takest  away  the  sins  of  the 
world — Have  mercy  on  us. 

"  Christ,  hear  us.     Christ  graciously  hear  us. 
"  Lord  have  mercy  on  us.     Christ  have  mercy  on  us. 
Lord  have  mercy  on  us."  25 

25  Garden  of  the  Soul,  p.  134, 169, 296—301.  Other  specimens 
of  this  profane  and  idolatrous  service  may  be  seen  usque  ad  nauseam, 
in  "  The  devotion  and  office  of  the  sacred  heart  of  our  Lord  Jesus 
Christ,  with  its  nature,  origin,  progress,  &c  ;  including  the  devotioH 


I  \in  i.-     1:11  i.  B,    an;>    IMAOBI  361 

Relics  hardly  merit  any  notice.     The  reader  will  ob- 
i;u  l)_v  them,  according  to  the  Ltion  of  the 

.ncil,  " God  bestows  main  upon  men."    The 

fathers  may  be  believed:    "many  bei  •  :rn!v,  1. 

>  enjoyed  by  monks,  and  j  riests,  and  popes,  through 
the  intervention  of  relics.  Happy  is  that  church  or 
monastery  which  possi  sses  a  tooth  or  hone  of  some  re- 
nowned  saint,  or  any,  the  minutesl  fit  i1  of  the  in- 

stru  lartyrdom,     T  onot  be  a  surer 

I  to  wealth.  The  shrine  shall  glitter  in  diamonds: 
the  treasury  shall  be  replenished  with  silver  and  gold 
U  cannol  winder  that  the  late  Pope  should  so  pathe- 
tically arge  the  faithful  to  visit  Rome  at  the  jubilee, 
thatthej  in  which  the  Saviour  was 

laid  e  of  the  true  cress,  the  nails  used  at  the 

crucifixion,  &c  3S      He  knew   that  this  was  the  most 
lual  method  to  empty  their  purses,  and  fill  his  own 
coffers.     But  what  is  the  tendency  of  this  part  of  the 

temt     In  the  first  place,  it  affords  ample  encourage- 

it  to  avarice  and  imposture.  When  men  will  believe 
any  thing  that  priests  choose  to  assert,  it  is  too  much  to 
suppose  that  the  latter  will  not  take  ad\  of  the 

lulity  of  their  victims.     Accordingly,  the  gro.- 

ids  have  been  committed,  and  are  still  practised,  in 
connexion  with  su  relics.     Examination  and  in- 

quiry would  make  sad  havoc  a:  hese  imaginary 

and  a  large  proportion  of  them  would  come 
3  little  honour  as  Si   Peter's  chair  at  Ron* 
raid  dish  in  which  it  is  said  that  our  Saviour 

ins  last  supper.2  7     Again  (and  the  reflection  is  moat 

to  the  heart  of  the  blessed  Virgin  Marv,  &c."    Thirteenth  Edition, 

Pbey   show  at  Rome  the  head*  of  St.  Peter  and  St.  Peal,  en- 
cased  m  -ilvcr  b  with  jewels,  ■  lock  of  the  Virgin  Mary's 

hair,  ■  phial  of  her  tears,  and  a  piece  of  her  green  petti<  oat,  a  rohe 
ofj  -  - 1  In;-',  sprinkled  with  hi-  blood,  amae  drops  of  bia  blood  in 
a  bottle,  sodm  oft  •'.  biefa  flowed  oel  of  the  woand  m  In-  nde, 

some  of  the  i]  irge  piece  of  the  cross,  all  the  nailf  used  in  the 

crucifixion,  a  piece  of  the  stone  "I  the  sepnlchre  on  \\  Inch  the  angel 
-at.  the  identical  porphyry  pillar  on  which  die  fork  perched  wlwn  lie 
crowed  after  Peter  denied  Christ,  the  rods  of  tfosei  \  aan,  an.l 

two  •  the  w  im|  nt"  the  r>-al  ark  of  the  covenant!   Ron 

the  Nineteenth  Century,  ii   p.  8 

-7  ■■  At  the  extremity  of  the  greaf  nave  of  St.  Peter's,  behind  tbo 
aliar.  standi  a  sort  Or  throne,  emposed  of  preciuuH  rneaehaia,  aad 


Z&2  SAINTS,    RELICS,    ANP    131  AGES". 

painful,)  it  cannot  have  escaped  the  observation  of  those- 
who  are  conversant  with  Roman  Catholic  writings,  thai 
irreli«;ion  of  the  worst  kind  is  promoted  by  the  use  of 
relics  and  images.  We  say,  of  the  worst  kind  ;  because 
under  the  specious  garb  of  piety  is  concealed  practical 
forgetfulness  of  God.  He  who  is  so  favoured  as  to 
obtain  possession  of  something  that  is  called  a  relic, 
transfers  to  it  the  veneration  and  trust  which  he  owes 
to  his  Creator,  and  is  not  a  whit  superior  to  the  idol 
manufacturer  of  old,  whose  folly  is  so  powerfully  ex- 
posed  in  holy  writ.2  8 


supported  by  four  gigantic  pillars.  This  throne  enshrines  the  real, 
plain,  worm-eaten  wooden  chair,  in  which  St.  Peter,  the  prince  of 
the  apostles,  is  said  to  have  pontificated."  When  the  French  were 
at  Rome,  "they  removed  its  superb  casket,  and  discovered  the  relic. 
Upon  its  mouldering  and  dusty  surface  were  traced  carvings  which 
bore  the  appearance  ofletters.  The  chair  was  quickly  brought  into 
a  better  light,  the  dust  and  cobwebs  removed,  and  the  inscription 
faithfully  copied.  The  writing  is  in  Arabic  characters,  and  is  the 
well-known  confession  of  Mahometan  faith.  'There  is  but  one  God7 
and  Mahomet  is  his  prophet.' "  It  is  supposed  that  the  chair  was 
brought  from  Palestine  by  the  crusaders.  Lady  Morgan's  Italy,  hi. 
p.  81. 

The  church  of  St.  Lorenzo  in  Genoa  possessed  a  most  sacred  re- 
lic, a  dish  of  one  entire  and  perfect  emerald,  said  to  be  that  on  which 
our  Saviour  ate  his  last  supper.  It  was  guarded  by  knights  of  ho- 
nour, and  only  exposed  to  view  once  a  year.  The  French  seized  it, 
and  most  sacrilegiously  sent  it  to  a  laboratory !  "  Instead  of  sub- 
mitting it,  with  its  traditional  story,  to  a  council  of  Trent,  they 
handed  it  over  to  the  Institute  of  Paris;  and  chemists,  geologists 
and  philosophers,  were  called  on  to  decide  the  fate  of  that  vessel 
which  bishops,  priests  and  deacons  had  pronounced  to  be  too  sacred^ 
for  human  investigation,  or  even  for  human  touch.  The  result  of 
the  scientific  inquisition  was,  that  the  emerald  dish  was  a  piece  of 
green  glass!"     Ibid.  i.  p.  414. 

23  Isa.  xliv.  9—20.  In  the  church  of  the  Escurial,  in  Spain, 
there  are  eleven  thousand  relics.  A  few  extracts  from  a  Spanish  ac- 
count of  them,  printed  in  ]?54,  will  probably  amuse  the  reader. 

"  We  will  first  begin  with  the  relics  of  our  Saviour,  who,  as  he 
gave  himself  to  us,  left  us  some  of  his  precious  jewels,  which  are 
incomparable  and  divine. 

"A  sacred  hair  of  his  most  holy  head  or  beard  is  preserved  here 
with  the  utmost  veneration  in  a  precious  vase ;  and  opportunity  can 
never  offer  us  a  better  hair  to  obtain  glory  by. 

"  Several  pieces  of  his  most  holy  cross,  all  admirably  garnished 
with  gold,  silver,  and  jewels,  especially  that  which  is  adored  on 
(Jood  Friday.  • 

"Thirteen  thorns  out  of  his.  crown  which  pierce  the  soul  with 


«.\1\1~.     l!i:i.ICS,     AND     I  MACKS. 

Thai  part  of  the  decree  which  relates  to  id 

tently  written  with  caution.     The  fathers  fell  that 

this  >ry  vulnerable  pari   of  the    Roman  Catholic 

tem      But  their  attempts  to  defend  il  were  impotent 

i  vain.     After,  all  the  volumes  of  sophistry  thai  h 

rotes  on  thi  t,  it  still  remains  true  thai  the 

veneration  of  ii  nothing  less  than  idolatry.    The 

an  would  make  the  same  i  is  now  made  by 

the  paj>ist :  he  did   not  worship  hie  image  till  it   was 

I,  and  tl  ed   his   1  teity  to  be  in 

,;  ;  yet  Scripture  unhesitatingly  calls 

him  an  idolater.     The  prohibition  in  the  second  com- 

mandm  and  the  reason -thereof  is  weighty 

ami  solemn;  '•Thou  shalt  not  make  unto  thee  any 

ven  image,  or  any  likeness  of  any  thing  that  is  in 

.en  above,  or  that  is  in  the  earth  beneath,  or  that  is 

in  the  water  under  the  earth  ;  thou  shalt  not  how  down 

thyself  to  thriii,  nor  serve  them;  for  1  the  Lord  thy  '  !"d 

am  a  jealous  God."39      In  direct  contravention  of  this 

ili'ir  points,  whrn  we  ron-idor  them  as  in  the  delicate  tcnrples  of 
that  most  loving  King  of  glorj  . 

••  Some  pieces  ofthe  column  to  which  be  was  bound,  and  of  the 
mnn;;>T  in  which  he  was  born  to  die  for  n>;  which  invite  hearts  to 
{iriak  in  mVrrs  through  compassion  and  gratitude. 

••In  the  second  place,  ar<-  tin-  relics  of  bis  most  holy  mother, 
which  gladden  the  be  irts  of  those  who  seriously  consider  their  in- 
compar  iblc  \  line.  Three  or  fonr  pieces  ofthe  habit  which  adorned 
that  most  j n i r- •  .and  virginal  body,  in  which  was   form,  d   that  of  Je- 

Bos  ('tins;  onr  Lord,  her  -on,  are  placed  in  one  ease.     Also  a  p 
ofthe  handkerchief  with  whi<  h  she  wiped  hi  f\r>,  at  tin-  fool  ofthe 
!,  when  those  t.-ars.  a-  ;-  the  gems  of  Aurora,  joining 

themselves  with  tin-  rabies  of  the  western  sun,  incorporated  thi  m- 
selvcs  with  the  treasure  of  our  redemption. 

•■  Besid  we  p  issess  a  hair,  which  may  lie  suspected  to  he 

(hat  which,  Sowing  down  her  neck,  enamoured  her  spouse. 

•■  \\  i  thigh  of  the  glorious  martj  r  St.  Law  rence  ; 

it  i-  entire,  bnl  the  hair  i-  singed  :  the  holes  which  were  mad.-  in  it 
by  the  prongs  which  turned  him  on  the  gridiron,  are  very  visible. — 
One  of  this  saint's  feet :  thi  e  entire,  though  contracted :  bo- 

tween  two  of  then  H  cinder,  which  in  the  eye  of  piety  shines 

like  a  carbum 

••  In  order  to  protect  the  edifice  from  lightning,  there  ore  several 
relics,  espei    dlj  those  of  St    Lawrence,  in,  in  mel 

in  the  halls  and  crosses  which  are  on  the  tops  of  the  towers," 
— Twi  -     r         i  in  Port  igal  and  Spain,  p   106. 


364  SAINTS,    RELICS,    AND    IMAGES. 

command,  the  Roman  Catholic  "bows  down  and  serves" 
his  image,  sets  up  his  light  before  it,  carries  it  in  pro- 
cession, anathematizes  and  persecutes  those  who  refuse 
to  render  it  any  honour.  It  is  very  easy  to  affirm  that 
the  reverence  is  paid  to  the  being  represented,  and  not 
to  the  representation :  it  is  equally  easy  to  reply  that 
the  distinction  is  too  refined  for  the  mass  of  the  people, 
and  that  it  does  not  exist  in  practice.  "  Superstition" 
and  "base  gains"  are  prohibited  in  the  decree;  but  in 
truth  the  whole  is  superstitious  and  base.  It  would 
seem  a  harmless  thing  to  set  up  an  image  or  painting  of 
a  good  and  great  man,  and  even  to  pay  it  some  kind  of 
homage :  but  "  the  Lord  our  God  is  a  jealous  God," 
and  the  aft-repeated  denunciations  of  his  word  have 
been  amply  justified  by  fact.  "  Due  honour,"  adora- 
tion, and  idolatry  are  inseparably  connected  together. 
Nor  should  it  be  forgotten,  that  in  religion  the  absence 
of  a  command  is  a  virtual  prohibition.  "  What  thing 
soever  I  command  you,  observe  to  do  it,  thou  shalt  no; 
add  thereto,  nor  diminish  from  it."80 

For  ages  has  the  credit  of  images  and  relics,  as  well 
as  of  every  ether  papal  invention,  been  sustained  by  pre- 
tended miracles.  These  "lying  wonders"  have  done 
incalculable  mischief.     They  have  deluded  the  ignorant 

30  Dent.  xii.  32.  Akin  to  the  worship  of  images  is  the  use  of 
Agnus  Dei's.  "  An  Agnus  Dei  (so  called  from  the  image  of  the 
Lamb  of  God  impressed  on  the  face  of  it)  is  made  of  virgin  wax. 
balsam,  and  chrism,  blessed  according  to  the  form  prescribed  in  the 
Roman  ritual.  The  spiritual  efficacy,  or  virtue  of  it,  is  gathered 
from  the  prayers  that  the  church  make  use  of  in  the  blessing  of  it, 
which  is  to  preserve  him  who  carries  an  Agnus  Dei,  or  any  particle  of 
it,  about  him,  from  any  attempts  of  his  spiritual  or  temporal  enemies? 
from  the  dangers  of  fire,  of  water,  of  storms  and  tempests,  of  thunder 
and  lightning,  and  from  a  sudden  and  unprovided  death.  It  puts  the 
devils  to  flight,  succours  women  in  child-bed,  takes  away  the  stains  of 
past  sins,  and  furnishes  us  icith  neio  grace  for  the  future,  that  we  may 
be  preserved  from  all  adversities  and  perils,  both  in  life  and  death, 
through  the  cross  and  merits  of  the  Lamb  wlio  redeemed  and  washed  us 
in  his  blood. 

"  The  Pope  consecrates  the  Agnus  Dei's  the  first  year  of  his  pon- 
tificate, and  afterwards  on  every  seventh  year,  on  Saturday  before 
Low  Sunday,  with  many  solemn  ceremonies  and  devout  prayers." 
And  this  in  the  nineteenth  Century,  and  believed  and  held  by  En- 
glishmen ! !  See  "  Devotion  and  Office  of  the  Sacred  Heart  of  our 
Lord  Jesus  Christ,"  p.  375. 


^\INI-      KL1.ICS,  AND     IM\      1  365 

ami  unwary,  and  hardened  the  infideL  And  although 
in  innumerable  instances  the  vile  imposture  has  been  de- 
tected ami  exposed,  or  the  true  cause  of  the  phenomenon 
(if* it  w(  :  )  explained,  ingenuity  is  still  at  work, 

and  new  miracles  "recognised  and  approved,"  accord- 
ing to  the  requirement  of  the  decree,  are  |  tsly 
announced,  and  lauded  as-  irrefragable  proofs  of  the 
divinity  of  the  Roman  Catholic  religion.31  The 
tablishcd  Protestant  is  not  moved  by  these  things.  Ad- 
mitting, in  some  cases,  tin'  truth  of  the  alleged  huts,  he 
is  fully  prepared  to  prove  that  they  are  not  miraculous, 
and  may  be  easily  accounted  for.  A  strongly  excited 
imagination  has  often  produced  extraordinary  effects 

31  The  Drevi.irv  teems  with  narratives  of  miracles  wrought  by  tin 
saints.  For  instance,  St.  Francis  Xavier  turned  a  sufficient  quan- 
tity of  salt  water  into  fresh  to  save  the  lives  of  five  hundred  travel- 
lers, who  were  dying  of  thirst,  enough  being  left  to  allow  a  large 
•  rportation  to  different  parts  of  the  world,  where  it  performed  as- 
tonishing cores.  St.  Raymond  de  Pennafbrt  laid  his  cloak  on  the 
I  thereon  from  .Majorca  to  Barcelona,  a  distance  of  a 
hundred  and  sixty  miles,  in  >i\  hours.  St.  Juliana  lay  on  her  death- 
bed: her  Stomach  rejected  all  solid  food,  and  in  consequence  she 
i  prevented  from  receiving  the  eucharist.  In  compliance  with 
her  I  olichations,  the  consecrated  wafer  was  laid  upon  her 

breast:  the  priest  prayed ;  the  wafer  vanished.;  and  Juliana  expir- 
ed, s.  Elizabeth,  queen  of  Portugal,  had  lived  a  long  while  on 
bread  and  water;  in  her  illn>'-c  the  physicians  directed  h<-r  to  tako 
wine :  when  she  refused  to  fellow  their  prescription,  the  water  she 
-  miraculously  ebanged  into  wine.  Withma- 
ny  others  of  I  tort.     Bn  riajr.  Doc.  3;  Jan.  'JJ ;  June  19; 

Jiily    - 

M  i-,\  |  ghl  be  filled  with  accounts  of  modern  miracles,  of 

most  ridiculous  description,  yet  piously  believed  by  Roman  <  a- 

tholica.  lermaj  consul!  |  Italy,  ii.  p.  I ■">  t  —  1  -~>T . 

I;    ae  in  the  Nineteenth  Century,  i.  p.  40,  86;  ii.  |i    356.;  iii.   p. 

•Jul.     Ladj    M'l.    .-   Italy,  ii.  p.   306;    Graham's   'J'luee 

.M'>n'  &       p   241. 

Every  body  has  beard  of  the  annual  liquefaction  of  the  blood  of 
St..!  Naples.  "  During  the  firstoccupation  ofthe  French 

the  miracle  failed,  and  was  a  i  designedly  condui  ti  d  liir  ti *»-  purpose 
ag  the  ]■  !  producing  a  re-actiuu:  but  the  French 

i  peremptory  order  i"  the  saint  to  '  do  hi*  spiriting 
lv.   under  pain  of  making  an  example  ofthe  attending  priests, 
a  he  promptlj  obeyed.     H  hen  the  miracle  fails,  the  |»«-< •  pl«- 
iheaaint  with  all  manner  of  abase  and  execration;  and  we]  to 
the  ■  w  bo  -I;  ill  continue  in  the  church  at  thisjuncture  ;  the 

failure  i-^  -oon  attributed  to  Ins  heretical  presence,  and  he  is  to 
f  not  injured."     Ladj  Morgan's  Italy,  iii.  p.  189 
81* 


366  SAINTS,     RELICS,    AND    IMAGES. 

on  the  human  frame,  apart  from  all  divine  interposition. 
Besides  this,  he  knows  that  the  doctrines  in  support  of 
which  the  miracles  are  said  to  be  wrought,  are  not  found 
in  Scripture,  nor  can  be  derived  therefrom,  by  any  fair 
argument  or  deduction.  Of  the  divine  origin  and  au- 
thority of  the  Sacred  Volume  he  has  previous  and  well- 
grounded  assurance.  All  religious  sentiments  not  con- 
tained in  that  holy  book  are  necessarily  erroneous,  and 
any  presumed  supernatural  interference  in  their  behalf 
is  delusive  and  false. 


CHAPTER   XVI. 

THE    INDEX — THE    CATECHISM. 

Decrees  ofrefbrmatiori — Acclamations  of  die  fathers  M  the  close  of 

the  council — Index  of  prohibited  I ks — Etulesoftbe  i  tion 

ofthe  Index— Account  of  a  Spanish  Index  Expnrgatorius— Pub- 
don  ofthe  Catechism — Remarks  on  a  recent  translation  of  that 

work. 

'I'm:  reforming  decrees  passed  in  the  two  last  sessions 
of  the  council  of  Trent  yet  remain  to  he  noticed.  They 
included  the  following  particulars: — 

It  was  enjoined  that  in  the  election  of  bishops  great 
care  should  be  taken  to  select  persons  of  suitable  age, 
qualifications,  and  character;  and  that  after  due  • 
mination  and  inquiry,  report  thereon  should  be  made  to 
the  Pope,  who,  with  the  advice  ofthe  consistory,  would 
make  the  appointment ;  and  similar  regulations  were  de- 
creed m  reference  to  cardinals.  Feeling,  however,  that 
it  was  useless  to  legislate  for  the  sovereign  pontiff,  a 
clause  was  added,  expressive  of  th  a  felt  by 

the  council  that  his  Holiness  would  choose  none  but  fit 
and  proper  persons  for  those  important  stations,  lest  the 
flocks  should  perish  through  the  negligence  of  the  shep- 
herds.    Provincial  and  dioce  ods  were  ordered  to 
be  held,  the   former  once  in   three  years,  the  latter  nn- 
.lly.     Patriarchs,  bishops,  archdeacoi  wreredi- 
rected  to  make  periodical  visitations  of  the  dioceses,  for 
intenance  of  orthodox  sentiments,  the  suppression 
of  heresy,  and  the  correction  of  evils  and  abuses;  and 
priests  were  commanded  to  preach  and  catechise  every 
S   oday  and  holiday,  and  daily  in  Lent  and    . 
also  to  explain  to  th                 the  nature  ami  power  of 
the  sacraments,  ai              other  useful  instructions,   in 
the  intervals  of  mass,  in  the  vernacular toi  I 
>e  reserved  to  himself  I             rrnent  of  all  important 


368  THE    INDEX THE    CATECHISM. 

criminal  causes  affecting'  bishops,  especially  heresy. — 
Confessionals  were  ordered  to  be  established  in  cathedral 
churches,  and  public  penance  inflicted  for  very  scandal- 
ous offences:  the  latter  provision,  however,  was  nulli- 
fied by  permission  given  to  the  bishop  to  commute  public 
for  private  penance,  if  he  saw  sufficient  grounds  for  so 
doing.     The  former  decrees  respecting  pluralities  were 
renewed.     Cardinals  and  prelates  were  admonished  not 
to  exceed  the  bounds  of  moderation  in  their  manner  of 
living,  furniture,  dress,  &c.     Solemn  injunctions  were 
issued  to  all  ecclesiastics,  of  every  rank,  and  to  all  mem- 
bers of  universities,    to  receive  and   hold  whatever  the 
council  had  decreed,  to  promise  and  profess  due  obedi- 
ence to  the  Roman  Pontiff,  and  to  anathematize  public- 
ly all  heresies.     Excommunication,  which  had  been  so 
often  inflicted  on  slight  grounds  that  it  was  rather  de- 
spised than  dreaded,  was  to  be  very  cautiously  enforced, 
and  only  for  weighty  reasons  :  magistrates  were  strict- 
ly forbidden  to  interfere  with  the  bishops  in  this  matter, 
or  to  prevent  the  exercise  of  their  power.     Neglect  or 
refusal  to  pay  tithes  was  especially  mentioned  as  a  va- 
lid ground  for  excommunication.     Priests  keeping  con- 
cubines, or  retaining   any  suspicious  females  in   their 
houses,  were  condemned  to  suffer  the  loss  of  a  third  part 
of  their  incomes ;  if  they  persisted,   they  incurred  sus- 
pension ;  for  a  third  offence,  privation  ;  for  a  fourth,  ex- 
communication.    Should  any  bishops  be  found  guilty 
of  such  an  offence,  and  refuse  to  amend,  they  were  to  be 
reported  to  the  Pope,  who  would  exercise  his  own  dis- 
cretion in  the  infliction  of  punishment.    The  children  of 
priests  were  forbidden  the  enjoyment  of  any  ecclesiasti- 
cal place  or  office  in  the  church  in  which  their  fathers 
officiated — an  enactment  which  unwittingly  betrayed 
the  inefficiency  of  the  laws  of  continence.    A  severe  law 
was  passed  against  duelling,  su&jecting  the  parties,  both 
principals  and  seconds,  to  excommunication  (in  which 
sentence  even  the  sovereigns,  princes,  or  nobles  in  whose 
dominions  the  duel  was  permitted  to  take  place,  were  in- 
cluded.) confiscation  of  all  their  property,  perpetual  in- 
famy, and  the  punishments  inflicted  for  manslaughter, 
with  denial  of  the  rites  of  christian  interment-,  if  either 
fell  in  the  conflict.     The  clause  in  the  first  decree  passed 
under  Pius  IV.  by  which  the  legates  reserved  to  them- 


TIIK    INDF.X — THK    lAII.tHISM 

stives  the  riirhi  of  proposing  all  business  to  the  council, 

I  a  modified  interpretation,  whereby  all  intention 

to  innovate,  *>r  introduce  any  thing  prejudicial  to  the 

aral  councils,  was  disavowed;  why,  tl 
was  not  tli'  i  expunged?     instead  of  the  pn 

no  of  the  secular  |  iuch 

noise,  a  brief  but  comprehensivi 

renewing  all  former  canoi  '"  general  coun- 

in  favour  of  the  immunities  of  the  eccle  and 

against  I  me,  and  exhort- 

e  to   (he   cl(TLry 

f  th»  ir  it  any  ini'ri 

,t  of  their  privil  ise  ami  Bupporl 

church  to  the  utmost  of  tl  i    er.     Lastly,  it  was  de- 

clar  ting  the  refor- 

mation of  mannerf  tical  dis 

be  so  utnlersto.!  I  and  interpreted,  as  to;/ 
and  in  nil  things,  the  authority  of  ih<   apostolic  Seel 
Thus,  in  open  defiance  of  all  Christendo  ring  the 

continuance  of  whatever  enormity  or  abuse  the  pontiff 
for  the  time  being  might  think  lit  to  support  and  de- 
fend!33 And  indeed,  the  whole  reformation  (as  it  was 
called)  decreed  by  the  council,  was  so  framed  ami  con- 
stituted as  to  lie  altogether  useless,  inoperative,  and 
vain.     T  wis  were  left  untouched :  if  some 

few  abuses  were  co  were  introduced ;  the 

papal  power,  the  ource  of  tyranny  and  corrup- 

I  with  ontrary, 

•  right  to  expound,  administer,  or 
disc  u|  '''''  council,  and  obtaii 

by  its  last  decree,  an  apparently  legal  sanction 
.3a 

P.-ill.iv.  1.  zziii.  e,  10 — IS;  xxi\  9arpi,  1.  viii.  a  66, 73 

33S      P  |  i  ii-'  Poperj .  Mil.  i.  tit.  i.  p.  ."i  l — 7."i      Some 

i>l  the  fathers  at  Trent,  when  their  endeavours  to  procure  relbrm 
proved  unavailing,  expressed  their  discontent  in  satirical  verses,  such 
as  the  following : — 

•  ntirilii  quae  prima  fuh,  n  qua  ri-.  orh 

tiuo  i 1  ui 1 1 1  ilu  .mi.  i|uu  qooqne  iim^  eral  .' 

A  mliilo  incepit,  mediam  finisque 

In  nihil.      1".\  inlnlo  n;i-ritur  ei  CO  nihil." 

•  Do  you  ask  mr.  Iwxr  the  Council  teas  bt^nn,  conducted  nn<l  termi- 
nated t  I  icill  tell  you.  It  began  in  nothing  and  tra.<  conducted  uiut 
finisfud  in  the  sam:  manner.      1%U$  nothing  epmngfrom  nothh 

I  •   Ptat,  vii  put  •.'  p 


370  THE    INDEX — THE    CATECHISM. 

The  "  acclamations  of  the  fathers"  closed  the  pro- 
ceedings of  the  council.  The  cardinal  of  Lorraine  made 
himself  conspicuous  on  that  occasion.  After  having 
called  on  the  assembly  to  declare  their  best  wishes  and 
prayers  for  the  Pope,  the  emperor  and  other  European 
monarchs  (including  the  souls  of  those  who  had  died 
since  the  opening  of  the  council,)  the  legates,  the  car- 
dinals, the  ambassadors,  and  the  bishops,  he  thus  pro- 
ceeded : 

Cardinal.  "The  most  holy  and  oecumenical  council 
of  Trent — may  we  ever  confess  its  faith,  ever  observe 
its  decrees. 

Fathers.   "  Ever  may  we  confess,  ever  observe  them. 

C.  "  Thus  we  all  believe :  we  are  all  of  the  same 
mind  ;  with  hearty  assent  we  all  subscribe.  This  is  the 
faith  of  blessed  Peter  and  the  apostles ;  this  is  the  faith 
of  the  fathers;  this  is  the  faith  of  the  orthodox. 

F.  "  Thus  we  believe  ;  thus  we  think ;  thus  we  sub- 
scribe. 

C.  "Abiding  by  these  decrees,  may  we  be  found 
worthy  of  the  mercy  of  the  chief  and  great  high  priest, 
Jesus  Christ  our  God,  by  the  intercession  of  our  holy 
Lady,  the  Mother  of  God,  ever  a  virgin,  and  all  the 
saints. 

F.  "Be  it  so,  be  it  so:  Amen,  amen. 

C.   "  Accursed  be  all  heretics  ! 

F.   "  Accursed,  accursed  !"34 

As  the  committee  appointed  to  prepare  an  index  of 
prohibited  books,  had  not  finished  their  task,  that  busi- 
ness, together  with  a  projected  catechism,  and  a  revised 
edition  of  the  Breviary  and  Missal  was  referred  to  the 
Pope.  In  March  1564,  the  Index  was  published.  It 
was  alphabetically  arranged,  each  portion  being  divided 
into  three  classes,  comprising,  1.  Authors,  all  whose 
works  were  absolutely  prohibited:  2.  Particular  books 
forbidden,  the  other  productions  of  the  same  writers  be- 
ing allowed  :  3.  Anonymous  publications.  The  follow- 
ing "  rules"  were  prefixed  : — 

'  1.  All  books  condemned  by  the  supreme  pontiffs, 
or  general  council?,  before  the  year  1515,  and  not  com- 
prised in  the  present  Index,  are,  nevertheless,  to  be  con- 
sidered as  condemned. 

34  See  Appendix,  No.  2. 


THE    INDEX — ihi     CATSCHUM  37  1 

i         >oks  of  h(  n  ■  rof  those  who 

broached  or  disseminated  their  In  i  ior  to  tlic  j  i  ai 

.-•  mentioned,  or  of  those  who  have  been,  or  are, 
beads  or  Leaden  of  heri  I  iul  her,  Zuingle,  '  lalvin, 

hasar  Pacimontanus,  Swenchfeld,  and  other  simi- 
lar ones,  are  altogei  her  forbidden,  whatei  i  i  may  be  their 
names,  titles,  or  subjects  Ami  the  books  of  other  he- 
retics, which  treat  professedly  upon  religion,  are  totally 
condemned  ;  but  those  which  do  not  treat  upon  religion 
allowed  to  be  read,  after  being  examined  and  ap- 
proved by  Catholic  divines,  by  order  of  ilio  bishops  and 
inquisitors.     Thi   i  Catholic  1  ire  permitted  to 

I,  which  have  beeo  composed  by  authors  who 
ha\  vards  fallen  into'  or  who,  after  then- 

fall,  have  returned  into  the  hosoin  of  the  church,  pro- 
vided they  havi  proved  by  the  theological  fa- 
culty of  some  Catholic  university,  or  by  the  general  in- 
quisition. 

Translations  of  ecclesiastical  writers,  which  have 
■  hitherto  published  by  condemned  authors,  are  ; 
mitted  to  be  read,  it'  they  contain  nothing  contrary  to 
sound  doctrine.  Translations  of  the  Old  Testament 
may  also  be  allowed,  but  only  to  Learned  and  pious  men, 
at  the  'i  on  of  the  bishop;  provided  they  use  them 

merely  as  elucidations  of  the  vulgate  version,  in  order 
to  understand  the  Holy  Scriptures,  and  no!  as  the  sa- 
cred text  itself.     But  Transit  \.  ..  Ti 

-  of  this  Index,  arc 
allowed  to  no  o  advantage,  but  much  dan- 

ger, generally  rom  reading  them.     If  notes  ac- 

company ti  which  are  allowed  to  be  read,  or 

oined  I  lition,  they  may  be  permit 

to  be  read  by  the  one  as  the  versions,  after 

•  spunged  by  the  theo- 

ilty  of  I     iholic  university,  the 

On  thi     imeconditi  •.  pious 

and    .  permitted  to   have  what  is 

calle  I  Val  B  it     But  the 

I  I  ■.  I    - 
I     and  the   text  of 
■ 

vulg 

.    j  it  is  i  that 


372  THE    INDEX THE    CATECHISM. 

if  the  Holy  Bible,  translated  into  the  vulgar  tongue,  be 
indiscriminately  allowed  to  every  one,  the  temerity  of 
men  will  cause  more  evil  than  good  to  arise  from  it,  it 
is,  on  this  point,  referred  to  the  judgment  of  the  bishops, 
or  inquisitors,  who  may,  by  the  advice  of  the  priest  or 
confessor,  permit  the  reading  of  the  Bible  translated 
into  the  vulgar  tongue  by  Catholic  authors,  to  those 
persons  whose  faith  and  piety,  they  apprehend,  will  be 
augmented,  and  not  injured  by  it;  and  this  permission 
they  must  have  in  writing.  But  if  any  one  shall  have 
the  presumption  to  read  or  possess  it  without  such  writ- 
ten permission,  he  shall  not  receive  absolution  until  he 
have  first  delivered  up  such  Bible  to  the  ordinary.  Book- 
sellers, however,  who  shall  sell,  or  otherwise  dispose  of 
Bibles  in  the  vulgar  tongue,  to  any  person  not  having 
such  permission,  shall  forfeit  the  value  of  the  Books,  to 
be  applied  by  the  bishop  to  some  pious  use ;  and  be 
subjected  by  the  bishop  to  such  other  penalties  as  the 
bishop  shall  judge  proper,  according  to  the  quality  of 
the  offence.  But  regulars  shall  neither  read  nor  pur- 
chase such  Bibles  without  a  special  license  from  their 
superiors. 

"5.  Books  of  which  heretics  are  the  editors,  but 
which  contain  little  or  nothing  of  their  own,  being  mere 
compilations  from  others,  as  lexicons,  concordances, 
apophthegms,  similies,  indexes,  and  others  of  a  similar 
kind,  may  be  allowed  by  the  bishops  and  inquisitors, 
after  having  made,  with  the  advice  of  Catholic  divines, 
such  corrections  and  emendations  as  may  be  deemed 
requisite. 

"  6.  Books  of  controversy  betwixt  the  Catholics  and 
heretics  of  the  present  time,  written  in  the  vulgar  tongue, 
are  not  to  be  indiscriminately  allowed,  but  are  to  be 
subject  to  the  same  regulations  as  Bibles  in  the  vulgar 
tongue.  As  to  those  works  in  the  vulgar  tongue,  which 
treat  of  morality,  contemplation,  confession,  and  similar 
subjects,  and  which  contain  nothing  contrary  to  sound 
doctrine,  there  is  no  reason  why  they  should  be  pro- 
hibited ;  the  same  may  be  said  also  of  sermons  in  the 
vulgar  tongue,  designed  for  the  people.  And  if  in  any 
kingdom  or  province,  any  books  have  been  hitherto  pro- 
hibited, as  containing  things  not  proper  to  be  read,  with- 
out selection,  by  all  sorts  of  persons,  they  may  be  al- 


EX — Til  i  I  BISM. 

after  having  corrected 

vious  01 

ut- 

an- 

I  i  .n- 

!  to 


. 

I 

ces, 
con  luthors, 

thors  not  c 
but  a  I  in  future,  until* they 

ha. 

hydromancy, 

chiron  and 

" 
inst 

fon- 
:     those 
But  e 

.rit- 

peri 

,  the 
10th 
LeoX.     Thi 

• 

i  by 
I  *  i  other  pin 
the  examination  of  >r  manu  tended  to 


374  THE    INDEX THE    CATECHISM. 

be  printed  shall  be  referred  to  the  bishop,  or  some  skilful 
person  whom  he  shall  nominate,  and  the  inquisitor  of 
heretical  pravity  of  the  city  or  diocese  in  which  the  im- 
pression is  executed,  who  shall  gratuitously  and  without 
delay  affix  their  approbation  to  tbe  work  in  their  own 
handwriting,  subject,  nevertheless,  to  the  pains  and 
censures  contained  in  the  said  decree  ;  this  law  and  con- 
dition being  added,  that  an  authentic  copy  of  the  book 
to  be  printed,  signed  by  the  author  himself,  shall  re- 
main in  the  hands  of-the  examiner  :  and  it  is  the  judg- 
ment of  the  fathers  of  the  present  deputation,  that  those 
persons  who  publish  works  in  manuscript,  before  they 
have  been  examined  and  approved,  should  be  subject 
to  the  same  penalties  as  those  who  print  them  ;  and 
that  those  who  read  or  possess  them  should  be  consi- 
dered as  the  authors,  if  the  real  authors  of  such  writings 
clo  not  avow  themselves.  The  approbation  given  in 
writing  shall  be  placed  at  the  head  of  the  books,  whether 
printed  or  in  manuscript,  that  they  may  appear  to  be 
duly  authorized  ;  and  this  examination  and  approbation, 
&c.  shall  be  granted  gratuitously. 

"  Moreover,  in  every  city  and  diocese,  the  house  or 
places  where  the  art  of  printing  is  exercised,  and  also 
the  shops  of  booksellers,  shall  be  frequently  visited  by 
persons  deputed  for  that  purpose  by  the  bishop  or  his 
vicar,  conjointly  with  the  inquisitor  of  heretical  pravity, 
so  that  nothing  that  is  prohibited  may  be  printed,  kept, 
or  sold.  Booksellers  of  every  description  shall  keep  in 
their  libraries  a  catalogue  of  the  books  which  they  have 
on  sale,  signed  by  the  said  deputies  ;  nor  shall  they 
keep  or  sell,  nor  in  any  way  dispose  of  any  other  books, 
without  permission  from  the  deputies,  under  pain  of  for- 
feiting the  books,  and  being  liable  to  such  other  penal- 
ties as  shall  be  judged  proper  by  the  bishop  or  inquisitor, 
who  shall  also  punish  the  buyers,  readers,  or  printers  of 
such  works.  If  any  person  import  foreign  books  into 
any  city,  they  shall  be  obliged  to  announce  them  to  the 
deputies  ;  or  if  this  kind  of  merchandize  be  exposed  to 
sale  in  any  public  place,  the  public  officers  of  the  place 
shall  signify  to  the  said  deputies,  that  such  books  have 
been  brought ;  and  no  one  shall  presume  to  give  to  read, 
or  lend,  or  sell,  any  book  which  he  or  any  other  person 
has  brought  into  the  city,  until  he  has  shown  it  to  the 


in  i     IND1  I  —  mi.   <   \  i  i  .  pi~M 

deputic- 

work  well  known  to  be  universally  allowed. 

"  Heirs  and  testamentary  11  maki 

nor  in  any  wa;.    I 
until  they  \  ted  a  catalogue 

of  thi  m  to  the  dep  !  their  I 

Mic- 
tion of  such  otJ  i  or  inquisi- 
tor shall                                               i  he  contumacy  or 

"  With  regard  to  tl  which  tl  rsofthe 

or  deliver 

to  !  in  con- 

ditio erve 

whatever  is  ordained  I        bishops 

and  general  in  ra  shall,  nevertheless,  be  at  liberty, 

according  to  tl  possess,  to  prohibit  such 

books  as  m  rmitted  by  these  rules,  if 

they  deem  it  necessary  for  the  good  of  the  kingdom,  or 
province,  or  diocese.  And  let  the  secretary  of  these 
fathers,  ac<  to  the  command  of  our  holy  Father, 

transmit  to  ti.  general  inquisitor,   the 

names  of  tl  :s  that  I  i  a  corrected,  as  well  as 

oft.  >ns  to  whom  the   fathers  have   granted   the 

; 

faithful,  that  no 
one 

rub  \)  it  . 

or  r  cs,  or  the  writ.: 

of  a 

shall  in  ounicatii 

i  works  interdict 

.  accouj  i  comm  hall 

ill  of  ti.  .   3S 

\  C 

of  the  1  d  with 

of  these  tyr  I  and  iniquitous  law        1 

index  h  by  the 

infit  for 

35  See   Mendhun'i  t  of  the  Indei      both  prohibit 

ami  tWTi  of  tJ  I       ic  ;"  a  very  valuable  auj 

useful  w 


376  THE    INDEX THE    CATECHISM. 

Roman  Catholic  readers.  It  now  forms  a  considerable 
volume.  A  few  of  the  names  found  in  it  may  be  men- 
tioned. No  Roman  Catholic  is  suffered  to  read  the 
writings  of  Wiclif,  Luther,  Calvin,  Barer,  Zuinglius, 
Melanchthon,  Bullinger,  CEcolampadius,  Beza,  Tyn- 
dal,  Cranmer,  Ridley,  Latimer,  Knox,  Coverdale,  Bi- 
shop Hooper,  John  Fox,  the  Martyrologist,  John  Huss, 
Jerome  of  Prague,  Addison,  Algernon  Sydney,  Lord 
Bacon,  Boerhaave,  Boyle,  Bochart,  Brucker,  George 
Buchanan,  Buxtorf,  Camden,  Casauhon,  Castalio, 
Cave,  Claude,  Le  Clerc,  the  Crilici  Sacri,  Erasmus 
(his  Colloquies,  and  several  other  works,)  Glassius, 
Grotius,  Sir  Matthew  Hale,  Father  Paul,  Kepler, 
Lavater,  Locke,  Milton,  Mosheim,  Robertson  (history 
of  Charles  V.,)  Roscoe  (Life  of  Leo  X.,)  Saurin,  Scali- 
ger,  Scapula,  Schmidt,  Selden,  Sleidan,  Jeremy  Tay- 
lor, Vossius,  Walton  (the  Polyglott.)  Young  (the  Night 
Thoughts.)  Of  these  authors,  the  works  of  some  may 
not  be  possessed  or  read,  according  to  the  above  rules, 
under  any  circumstances,  without  incurring  the  guilt 
of  mortal  sin,  and  the  punishment  of  excommunication ; 
the  perusal  of  others  is  permitted,  by  license,  after  ex- 
amination, or  expurgation,  to  a  favoured  few,  "  learned 
and  pious  men."  In  Burnet's  History  of  the  Reforma- 
tion the  form  of  one  of  these  licenses  may  be  seen,  given 
by  Tonstall  to  Sir  Thomas  More.  Such  a  license,  it  is 
presumed,-  Mr.  Butler  has  received,  to  enable  him  to 
read  Southey's  "Book  of  the  Church,"  and  other  here- 
tical publications,  which  he  has  taken  so  much  pains  to 
answer,  but  dared  not  peruse  till  his  superiors  gave  him 
the  requisite  permission.  For  we  are  not  speaking  of  a 
defunct  statute.  The  authority  of  the  Index  is  ac- 
knowledged and  felt  in  the  nineteenth  century;  and  in 
Roman  Catholic  countries  the  censorship  of  the  press 
and  the  tyrannical  vigilance  of  the  priests  perpetuate 
the  dominion  of  ignorance,  enslave  and  fetter  the  human 
mind,  and  inflict  untold  miseries,  religious  and  political, 
on  a  suffering  people. 

Spain  has  from  the  beginning  patronised  and  promoted 
this  detestable  crusade  against  knowledge,  with  charac- 
teristic zeal. 3  6    The  index  was  immediately  reprinted  in 

36  There  is  still  fixed,  every  year,  at  the  church  doors,  the  index, 


IIIK     INDEX THE    CATtiCHISH  377 

that  country,  and  was  subsequently  so  enlarged  that  it 
narmous  size  of  two  folio  volumes!      In 
l  57 1  another  index  was  published  by  royal  command, 
wholly  expurgatory,  that  is,  containing  lists  of  those 
-  iges  in  certain  aul  or  in  Protestant  editions  of 

their  writings,  which  were  to  be  erased,  before  the  books 
were  allowed  to  be  read:  this  was  chiefly  intended  for 
the  Netherlands,  then  under  Spanish  dominion.  The 
manner  in  which  it  was  framed  fun  proof  of 

the  object  which  the  Church  of  Rome  lias  in  view  in 
•  proceedings,  viz.  to  crush  evangelical 
truth.     This  is  illy  evident  from  the  plan  adO] 

in  regard  to  the  editions  of  the  Fathers.  In  the  "Con- 
tents" appended  to  the  works  of  Augustine,  Jerome, 
Chr  &  c.  by  I  rs,  the  theological 

sentiments  of  those  illustrious  men  are  arranged  in  alpha- 
betical order,  withsuitable  refen  ncesto  the  pages.  Now, 
to  contradict  the  Fathers  would  n  e  endured;  yet 

it  was  felt  that  on  man  or tant  points  their  opinions 

symbolized  with  those  of  the  reformers.  In  this  dilem- 
ma, it  was  resolved  to  condemn  those  opinions,  as  they 

nr  list  of  those  > >< >■  >k ~.  especially  foreign,  of  which  the  holy  office 
baa  thought  tit  to  interdict  the  reading,  on  pain  of  excommunica- 
tion."    Bourgoing's  Modern  State  of  Spain,  Li.  p.  276. 

•'  To  expect  a  rational  system  of  education  where  the  inquisition  is 
constantly  on  the  watch  to  keep  the  human  mind  within  the  bounda- 
ries which  the  church  of  Some,  with  her  host  of  dh  ines,  bas  set  to 
its  progress,  Would  show  a  perfect  ignorance  of  the  diameter  of  our 
gion.  Thanks  to  the  league  between  our  church  and  state,  the 
catholic  divines  have  nearlj  succeeded  hi  keeping  dow  n  know  ledge 
to  their  own  level.  Even  rach  branches  of  science  as  seem  least  con- 
nected with  religion,  cannot  escape  the  theological  rod  ;  and  the  spi- 
rit which  made  Galileo  recant  upnn  his  knees  bis  discoveries  in  as- 
tronomy, still  compels  our  professors  to  teach  the  ( 'open  dean  system 
asan  \\\  pothesis.  The  truth  is,  that  with  Catholic  di\  ines,  no  one  pur- 
suit of  the  human  mind  is  independent  of  religion.  Astronomy  most 
ask  the  inquisitors'  le  ive  to  see  w  ith  her  ow  □  ej  es ;  geography  was 
long  compelled  to  shrink  before  them.  Divini  s  were  made  tin 'judges 
of  Columbus's  plan  of  disco  •  tea  to  the 

Americans.     A  spectre  monk  haunts  the  geologist  in  the  lowest  cavi- 
rf  the  earth  ;  and  one  of'  fieah  and  blood  watch)  ■  the  philosopher 
on  its  surf  \  ched  closely ,  whenever 

it  takes  uptlie  Bcalpel;  and  medicine  had  many  a  pang  to  endure, 
while endeavoui  ing  to  expunge  the  use  of  bark  and  inoculation  from 
the  cal  ilogue  of  mortal  sins.  }  on  must  not  only  believe  what  the 
inquisition  believes,  but  yield  implicit  faith  to  the  theories  and  expla- 
nations  of  her  divines."     Doblaa      Letters  from  Spain,  p.  109-111. 


378  THE    INDEX THE    CATECHISM. 

were  given  in  the .  lt  Summaries,"  or  "Contents"  com- 
piled  by  the  editors,  and  not  in  the  text  itself!  The 
following  propositions,  contained  in  the  "  Index"  or 
"  Contents"  to  the  works  of  Chrysostom,  are  therefore 
ordered  to  be  expunged  : — "  That  sins  are  to  be  confess- 
ed to  God,  not  to  man — that  we  are  justified  by  faith 
only — that  Christ  forbids  us  to  kill  heretics — that  it  is 
great  stupidity  to  bow  before  images — that  priests  are 
subject  to  princes — that  salvation  does  not  flow  from  our 
own  merits — that  the  scriptures  are  easy  to  be  under- 
stood— and  that  the  reading  of  them  is  to  be  enjoined 
upon  all  men."  Chrysostom  had  affirmed  all  this,  and 
much  besides  that  was  equally  opposed  to  popery:  yet 
they  have  not  condemned  Chrysostom,  (he  is  one  of  the 
saints  in  their  own  calendar,)  but  only  the  unfortunate 
editor  who  has  reported  his  opinions ! 

In  the  same  way  have  these  lovers  of  darkness  dealt 
with  the  apostles,  yea,  with  our  Lord  himself.  An  edi- 
tion of  the  bible,  published  by  Robert  Stephens,  con- 
tained an  index,  stating  the  doctrines  of  scripture,  with 
reference  to  the  iexis  wherein  they  are  found.  The 
following  propositions,  with  many  others,  are  ordered  to 
be  expunged,  as  suspected,  <:  tanquam  suspects:" — 
"  He  who  believeth  in  Christ  shall  never  die,  John  xi.  26. 
— The  heart  is  purified  by  faith,  Acts  xv.  9. — We  are 
justified  by  faith  in  Christ,  Gal.  ii.  16. — Christ  is  our 
righteousness,  1  Cor.  i.  30; — No  one  is  righteous  before 
God,  Psalm  cxliii.  2. — Every  one  may  marry,  1  Cor. 
vii.  2."  Here,  notwithstanding  the  flimsy  pretence  of 
condemning  only  the  editor,  it  is  evident  enough  that  the 
sentence  is  in  fact,  issued  against  the  Saviour  and  his  in- 
spired servants;  for  though  they  are  not  in  express  words 
censured  for  uttering  the  foregoing  sentiments,  yet  as 
Robert  Stephens  is  condemned  for  asserting  that  they 
uttered  them,  it  is  plain  that  through  him  our  Lord  and 
his  apostles  are  attacked.  This  is  truly  the  "  mystery  of 
iniquitjr."37 

37  The  tide  of  the  book  is,  "  An  Expurgated  Catalogue  of  the  books 
which  have  appeared  during  this  century,  either  filled  with  the 
errors  of  a  corrupt  doctrine,  or  with  an  unprofitable  and  offensive 
slander,  according  to  the  decree  of  the  Council  of  Trent.  Published 
by  the  command  and  authority  of  his  Catholic  Majesty,  Philip  II. 
and  by  the  council  of  the  Duke  of  Alva,  in  Belgium  1571." 

An  expurgated  copy  of  Nicephoras  Callistus  lies  now  before  the 


TICK    INDEX — THE    CATKl  lll-M  379 

The  ■  '         bism  of  the  Council  of  Trent"  waspub* 
lished  in  L566>  by  command  of  Pope  Pius  V.3:>     Al- 
»hten  I  'it  is  not  written  in  tfc 

nual  of 
ii  not  whollj  intended 
>f  the  priests.    I  work  of  Considerable  la- 

bour ami  research,  and  is*written  in  a  terse  and  elegant 
Of  the  four  parts  into  which  it  is  divided,  the 
third  and  fourth  i  expositions  of  the  Apos- 

the  I  ;.  i  alogu  •.  and  the  Lord's  Prayer;  the 
second,  is  a  tre  -  craments.     'J 'he  doctrines 

laid  down  m  the  decrees  of  the  council  are  here  clabo- 
rately  d  i  and  d<  I;  much  additional  infor- 

mation is  supplied  :  and  great  skill  is  employed  in  endea- 
vouring to  make  the  obnoxious  sentiments  of  the  Roman 
folic  church  appear  to  be  consistent  with  reason  and 
scripture.  The  numerous  quotations  inserted  in  this 
volume,  have  enabled  the  reader  to  judge  how  far  the 
authors  have  succeeded  in  their  attempt. 

A  s  the  catechism  was  designed  for  general  circulation, 
directions  were  given  to  have  it  translated  into  the  lan- 
guages of  those  countries  into  which  it  should  be  intro- 
duced. Accordingly,  it  was  early  published  in  England. 
A  new  translation   has  been  recently  I  by  one  of 

the  professor         M    .  '•'     In  his  preface, 

the  translator  .observes,  that  "Whilst  he  has  endeavoured 
to  presej  spirit,  he  has  been  unwilling  to  lose  sight 

of  the  letter:  Btudious  to  avoid  a  servile  exactness,  he 
has  not  felt  himself  at  liberty  to  indulge- the  freedom  of 
paraphrase;  anxious  to  tr;  into  the  copy  the  spirit 

of  the  original,  he  has  been  no  less  anxious  to  render  it 
an  expr<  _re  of  that  original.    The  reader,  perhaps, 

will  blame  his  severity;  his  fidelity,  he  trusts,  may  defy 
•:oof ;  and  on  it  ts  his  only  claim  to  commen- 

nnthor.    Tho  tit  '       raveroac  itadio  doctianmi  Jo- 

anni-   Langi :"  l>ut  the   inquisitor  mi,"  most^ 

written  instead    "Am  naH,  opia^  permusum." 

rmiiuil  t«  in  published."     The 

i  the  work  correspond  cxactl}  with  tlie  dirac- 

i;i  the  indi  \.  of  157  1 

i ...  ,v  inform  pecting the writere, A.c.<>f thec&techiaB 

iied  to  the  Dublin  edh 
•  :"        c  ,.;     I  of  Trent,  published  by  com- 

mand "l"  Pop*  Piua  the  fifth.  Translated  into  English  by  the  Kcv. 
J.  Donovan,  profeseoi   v\      . 


380 


THE    INDEX THE    CATECHISM, 


dation." 4  °  After  such  professions,  it  would  be  naturally 
expected,  that  whatever  might  be  the  defects  of  the 
translation  in  regard  to  elegance,  it  would  at  any  rate  be 
entitled  to  the  praise  of  fidelity  and  accuracy.  But  the 
evidence  presently  to  be  adduced,  will  prove  that  the 
translator  has  wilfully  misrepresented  the  meaning  of  the 
original  in  order  fo  beguile  Protestant  readers,  by  sup- 
pressing or  altering  such  passages  as  express  the  peculiar 
tenets  of  popery  in  too  open  and  undisguised  a  manner, 
and  thus  exhibit  it  in  its  own  colours,  as  an  anti-scriptu- 
ral system.  This  assertion  will  be  justified  by  comparing 
the  work  in  question  with  another  Roman  Catholic  trans- 
lation, published  in  Dublin,  "  by  permission."4  1  Out 
of  a  great  number  of  instances  that  might  be  adduced,  a 
few  specimens  only  will  be  selected,  for  the  sake  of  bre- 
vity. It  will  be  convenient  to  arrange  them  under  three 
divisions — omissions,  additions,  mistranslations. 

I.    OMISSIONS.42 


Dublin  Edition,  1816. 

"  By  the  sacraments  only,  so 
that  the  form  of  them  be  kept, 
sins  may  be  forgiven ;  but  other- 
wise there  is  no  power  of  absolv- 
ing from  sin  given  to  the  church  ; 
Whence  it  follows  that  the  priests 
as  rccll  as  the  sacraments  arc.  as  it 
iccre,  instruments  to  the  forgive- 
ness of  sins,  by  which  Christ  our 
Lord,  icho  is  the  very  author  and 
giver  of  saltation,  works  in  us 
forgiveness  of  sins,  and  righteous- 
ness." p.  82. 

"  There  is  no  greater  punish- 
ment to  be  feared  from  God  for 
any  sin  whatsoever,  than  if  this 
thing  [the  eucharist,]  which  is 
full  of  all  sanctity,  or  rather 
which  contains  the  author  and 
fountain  of  sanctity,  be  not  holily 
and  religiously  used  by  the  faith- 
ful." p.  163. 


Donovan's  Edition,  1829. 
"  Sins  can  be  forgiven  only 
through  the  sacraments,  duly  ad- 
ministered. The  church  has  re- 
ceived no  power  otherwise  to  re- 
mit sin."  p.  110.     . 


'•  For  no  crime  is  there  reserv- 
ed by  God  a  more  terrible  ven- 
geance than  for  the  sacrilegious 
abuse  ofthis  adorable  sacrament, 
which  is  replete  with  holiness  it- 
self." p.  206. 


40  Page  xvi. 

41  "  The  Catechism  composed  by  the  decree  of  the  Council  of 
Trent,  and  published  by  command  of  Pope  Pius  the  Fifth.  A  new 
edition,  faithfully  translated  into  English,  by  permission."  Dublin, 
1816. 

42  The  passages  omitted  are  printed  in  italics. 


1  in:    INDEX  —  Till     CATE<  HISM 


J81 


Dublin   Edition,  1816. 
■•  As  that  hoi  j  and  learned  man 
Hilarius  i  ning 

'a    flesh     <m<l 

Hood"  &c.  |>.  IT? 
"Bui    ' 

explained  by  the  pastors, 
in. iv  plainly  be  kn  >wn, 
that  the  trin  body  and  blood  of  the 
Lord  is  contain  'I  in  the  eucha- 
"  ibid. 
"The    pastors    i  Jain 

the  t  r  1 1 
Christ,  and  v. 

to  the  '■'■  "•"•' 

i  and  siiinr?.  but  also  thai 
who'    I  ied  in  this 

sacrament."  p.  181. 

••  N 
is  •  inwan 

as  a  virtue')  "there  follows,  as 

Fand 

stnrbance 

.  and  by  manj     is 

called   a  |  d  with  the 

i 

cording  to  many  of  the  holy  fa- 
thers, the  definition  of  this  hind 
of   pcnax  n    the 

grief  of  tin  send"  p. 

••  Virginity    is     rather   highly 
cnnn  ind    persuaded   to 

every  one,   and   that    by    • 


lition,  l- 
To  use  the  admirable  words 
of  St.  Hilary,  a  man  not  less  emi- 
nent lor  piety  than  learning."  p. 

■•  The  pastor  w  ill  also  produce 

another  passage  from  scripture  in 

ablime  truth."  ibid 


"Thepastorw  ill  also  explain  to 
ithfuhtbat  in  this  sacrament 

■  lit  lined   not   only   the   true 
of  Christ,  and  all  the  consti- 
tuents o\'  a  true  bodj  .   bul 
(        -t  whole  and  entire."  p 

••  It  is  accompanied  with  a 
sorrow,  which  is  an  agita- 
tion and  affection  of  the  mind, 
and  is  called  by  many  a  passion, 
and  ii  I  with  del 

tion,  is,  as  it  were,  the  companion 
of  sin;  it  must,  however,"  &c. 
J54. 


■  Virginity    is   highly   exalted 
and    stronglj    recommended   in 

.scripture."  p.  ! 

■  M  ing  in  the  Bight  of 


ii. 


..  ^  t,  however,  to  be  de- 

rill  subject  to 
torch,  in- 
have 
don  their opin 
ii  spiritual  punish- 
],.  ;  lounced  with  ana- 

p  96.44 

43  The  words  added  are  printed  in  itnl 

<i  Ut  qui  ah  ei  in  judicium  vocentur,  pumiamtur,  et  anathemate 
dan:  Ii  will  be  seen  that  both  tl 


382 


THE    INDEX THE    CATECHISM. 


Dublin  Edition,  1816. 

"Although  Christ  at  his  last 
supper  instituted  and  delivered 
to  the  apostles  this  most  profound 
sacrament  in  the  species  of  bread 
and  wine,  yet  it  does  not  follow 
from  hence  that  this  was  made 
by  our  Lord  and  Saviour  to  be  a 
law."  &c.  p.  197. 

"  This  [the  form  of  absolution] 
the  priest  may  pronounce  no  less 
truly,  concerning  that  man  also, 
who,  by  virtue  of  a  most  ardent 
contrition  (yet  so  as  that  he  has 
the  wish  of  confession,)  has  ob- 
tained from  God  the  pardon  of 
his  sins."  p  211. 


Donovan's  Edition,  1829. 
"  It  does  not  follow  of  necessi- 
ty," &c.  p.  244. 


"  This  form  is  not  less  true 
when  pronounced  by  the  priest 
over  him,  who,  by  means  of"  per- 
fect contrition,  has  already  ob- 
tained the  pardon  of  his  sins. 
Perfect  contrition,  it  is  true,  re- 
conciles the  sinner  to  God,  but  his 
justification  is  not  to  be  ascribed 
to  perfect  contrition,  independent- 
ly of  the  desire  which  it  includes 
of  receiving  the  sacrament  of  pe- 
nance." p.  259. 


III.    MISTRANSLATIONS. 


"Received  from  the  apostle." 
p.  45. 

"  All  others,  which  falsely 
claim  to  themselves  that  name  [of 
the  '  Church']  and  being  also 
led  by  the  spirit  of  the  devil,' 
&c.  p.  76. 

"  Which  words  [1  Cor.  xi.  26] 
show  the  true  substance  of  the 
body  and  blood  of  Christ  our 
Lord."  p.  177. 

"  It  was  said  by  the  Prince  of 
Apostles."  p.  264. 

"  Delivered  by  Peter  the  prince 
of  apostles."  p,  266. 

"They  [the  apostles]  very  well 
knew,  how  great  and  how  many 
advantages  might  arise  to  the 
Christian  society,  if  the  faithful 
rightly  understood  the  holiness  of 
matrimony,  and  kept  it  inviolable; 
and,  on  the  contrary,  it  not  being 
understood,  or  neglected,  many 
great  calamities  and  injuries  are 
brought  upon  the  church."  p.271. 


"  Received  from  apostolical 
tradition."  p.  64. 

"All  other  societies  arrogating 
to  themselves  the  name  ofChurch 
because  guided  by  the  spirit  of 
darkness,"  &c.  p.  102. 

"  Words  which  prove  to  de- 
monstration the  real  presence  of 
Jesus  Christ."  p.  222. 

"The  doctrine  of  St.  Peter." 
p.  317. 

"  Peter  also  has  left,"  &c.  p. 
319. 

"They  well  understood  the  nu- 
merous and  important  advantages 
which  must  flow  to  Christian  so- 
ciety from  a  knowledge  of  the 
sanctity  and  an  inviolableobserv- 
ance'  of  the  obligations  of  mar- 
riage ;  while  they  saw  that  from 
an  ignorance  of  the  former,  and  a 
disregard  of  the  latter,  marriage 
must  prove  the  fertile  source  of  the 


the  Dublin  edition  entirely  omits  the  word  "punished"  while  the 
professor  interpolates  the  word  "spiritual,"  to  make  us  believe  that 
the  power  of  the  "  secular  arm"  is  not  intended! 


Till      IKD1  S    -I  BE    I    \  1  I  <  lil>M 
Dublin  Edition,  1816. 


"Weonght,  indeed,  at  .ill  times 
ti'  pay  tlie  duties  ofhononr  to  cur 
parents:  bat  especially  when 
they  arc  dangerously  rick,  for 
then  w  e  must  endeavour  thai  no- 
thing l>c  omitted  \\  hicb  I" 

i  to  the  confession  of  sins,  or 
to  the  otlifi  sacraments  w  bich  arc 
to  be  received  li\  christians  when 
dc;ith  approaches. "  p.  336. 

••  Fortified — w  itli  the  deli  ace 
of  religion."  ii 

'■  But  of  them  w  ho  ol 
the  priests,  it  is  written,''  &c.  p. 


/•  /  dition,  I 

greatest  e\  \\<.  and  the  h.:i\  iesl 
calamities  to  the  i  hnrcfa  of  God." 
p.  324.  •  ■ 

"  li  r   Should  tlit  ii    ptii)  jinrli   a- 

lay  niti  ni inn  in  irlmi  regards  tin  ir 
eternal  salvation,  taking  especial 
care  that  tin  n  duly  receive  the  last 
sacraments,    p.  390. 


Fortified  by    the  sacraments 
of  the  clninli."  ibid. 

"  lint  ni'  those  w  bo  resist  the 
spiritual  authority  of  the  priest,  it 
i-  w  ritten  :  '  lie  that  w  ill  he 
proud,  and  refuse  to  obey  the 
commandment  of  the  priest  who 
ministerelh  at  that  time  to  the 
Lord  thy  God,  bj  the  decree  of 

that    man   shall    die.' 

(Dent.  xvii.  1-2. y  p.  394. 


M 


i\y\y   more   passages 


have  been   adduced. 


These,  however,  will  -  to  convince  the  reader  that 

1     tholic   translations   ought    to   be   carefully 
watched.*8 


45  The  object  of  the  com  |  itechism '  tow  that 
t  evils  and  calami                        i  from  neglect  of  the  obligations 

<>r  marriage;  bat  the  professor  has  so  constructed  bis  translation, 
that  marriage  itself  is  tree  of  those  c*\  ils  and 

calamities. 

46  .\t  p  .  -.'  mitted.  In  another  placei 
enumerating  the  in  ilar  desire,  the  authors  mention 
"obscene  books,"  which  are  as  mnch  to  be  avoided  (they  say)  as 

indecent  images.     They  add  |  referring  to  the  decn d  the  nse  of 

images, )  "  lei  the  p  tatot  chiefly  take  care  thai  those  things  be  studi- 
ously observed,  which  have  been  piousl)  and  religiously  decreed  by 
the  holy  conni         I     at,  concerning  its.     Dublin  edition, 

p.  356.     I  Donovan  has  virtually  suppressed  tbispasa 

by  placing  '  the  bottom  of  the  page  in  the  original  Latin! 

The  reason  is  obi  ions ;  h<-  was  unwilling  .    I  thai  the 

images  adored  by  Roman  Catholics  are  ever  diogi  nj  thing 

approai  lung  to  indecency.    Bat  why  was  the  oomonition  given  ' 


384 


CHAPTER  X  .  [1 


TOPE  PUS  S  CREED CONCLUDING  OBSERVATIONS. 

Decree  respecting  the  observance  of  the  enactments  of  the  council — 
Bull  of  confirmation — Pope  Pius's  creed — Concluding  observa- 
tions— Popery  and  Christianity  contrasted. 

The  concluding  portion  of  the  last  decree  of  the  coun- 
cil evinces  the  anxiety  felt,  by  the  fathers  for  the  due  ob- 
servance of  their  enactments ;  and  the  manner  in  which 
they  decreed  such  observance  to  be  enforced,  deserves 
particular  notice,  since  a  claim  is  openly  advanced  which 
some  would  fain  persuade  us  has  been  long  ago  relin- 
quished. 

"So great  has  been  the  calamity  of  these  times,  and 
the  inveterate  malice  of  the  heretics,  that  no  explanations 
of  our  faith  have  been  given,  howeverxlear,  nor  any  de- 
crees passed,  however  express,  which,  influenced  by  the 
enemy  of  mankind,  they  have  not  defiled  by  some  error, 
or  which  cause  the  holy  council  has  taken  particular 
care  to  condemn  and  anathematize  the  principal  errors 
of  the  heretics  of  our  age,  and  to  deliver  and  teach 
the  true  and  catholic  doctrine;  this  has  been  done — the 
council  has  condemned,  anathematized,  and  defined. 
But  since  so  many  bishops,  called  from  different  pro- 
vinces of  the  Christian  world,  could  be  no  longer  absent 
from  their  churches  without  great  loss  and  universal  peril 
to  the  flock — and  no  hope  remained  that  the  heretics 
would  come  hither  any  more,  after  having  been  so  often 
invited  and  so  long  waited  for,  and  having  received  the 
pledge  of  safety,  according  to  their  desire  ;  and  there- 
fore it  was  necessary  to  put  an  end  to  this  holy  council ; 


POl 

it  i  thai  all  print  i        ■  :horti  >l  in  the  Lord, 

•   it  to  pi  rmi|  its  d 
or  -.  heretics,  but  I 

mil  faithful  !  by  all 

others,     Bui  if  any  difficulty  should  arise  in  r< 

3  occur,  which 
ould  render  d<  ■  i 
finition  :   the  holy  coi 
trusts,  that  in  addii 

i  -nil"  will  provide  for  tl  i 

'in  linlr.  i  those  | 

vinces  in  which  th  >!1  arise,  to  whom  tin- 

it  of  tl.  •  i  I,  or  by  the 

'ration  i  1  council,  if  it  be 

or  by  some  litt •  i  the  n< 

'   to  promote  the.  glory  of 
ireh." 
On  .1.1. hi.    y  i         [V.  publish)  d  the  bull 

of  confirmation,  co  faithful  to  . 

and  inviolably  observe  the  decrees  of  th. 
joining  archbishops,  bisho]      &      to  procure  that  ob.-. 
e  from  those  under  them,  and  in  order  thereto,   to 

rv  ; 
or,  and 

luei'  support 

I   t  to  tfa 
t  Trent.   At  the  same  1 
■ 

annota- 
palautl  uly 

forbi  ' 

• 

•.'.as 
ointed,  <■■  nate  mean- 

I  i  usually 

4» 

*•  <  i  I      I1  lot     |.  :U-J— 

18*' A  collection  of  H«  sentem  -U  been  publish  tl'by 


386  pope   Pius's  CREED. 

The  canons  and  decrees  of  the  council  were  printed  at 
Rome,  and  widely  circulated  throughout  Europe.  Their 
reception  was  various.  "  In  what  concerns  faith,  or  mo- 
rals, the  decrees  of  the  council  have  been  received,  with- 
out any  restriction,  by  every  Roman  Catholic  kingdom: 
all  its  decrees  have  been  received  by  the  empire,  Portu- 
gal, the  Venetians,  and  the  duke  of  Savoy,  without  an 
express  limitation.  They  have  been  received  by  the  Spa- 
niards, Neapolitans,  and  Sicilians,  with  a  caution,  as  to 
such  points  of  discipline,  as  might  be  derogatory  to  their 
respective  sovereignties.  But  the  council  was  never  pub- 
lished in  France.  No  attempt  was  made  to  introduce  it 
into  England.  Pope  Pius  the  Fourth  sent  the  acts  of 
the  council  to  Mary,  queen  of  Scots,  with  a  letter,  dated 
the  13th  of  June,  1564,  urging  her  to  have  the  decrees 
of  the  council  published  in  her  dominions,  but  nothing 
appears  to  have  been  done  in  consequence  of  it."49 

In  December,  1564,  Pope  Pius  the  Fourth  issued  a 
brief  summary^  of  the  doctrinal  decisions  of  the  council, 
in  the  form  of  a  creed,  usually  called,  after  himself, 
"Pope  Pius's  Creed."  It  was  immediately  received 
throughout  the  universal  church:  and  since  that  time, 
has  ever  been  considered  in  every  part  of  the  world,  as 
an  accurate  and  explicit  summaiy  of  the  Roman  Catholic 
faith.  Non-catholics,  on  their  admission  into  the  Catho- 
lic church,  publicly  repeat  and  testify  their  assent  to  it, 

D.  Zamboni,  in  eight  volumes'quarto,  at  Rome,  with  the  title  "  Col- 
lectio  Declarationum  Congregationis  Concilii  Tridentini."  "  A 
Collection  of  the  Declarations  of  the  Assembly  of  the  Council  of 
Trent.  :     Butler's  Historical  Memoirs,  i.  p.  491. 

40  Ibid.  p.  486.  The  sixth  volume  of  Le  Plat's  collection  con- 
tains the  documents  relative  to  the  reception  of  the  council.  Very 
numerous  were  the  attempts  made  to  introduce  it  into  France.  But 
they  failed;  for  it  was  perceived  that  the  decrees  infringed  on  the 
royal  prerogative,  and  interfeied  with  the  laws  of  the  kingdom,  to 
such  an  extent,  tiiat  it  would  he  1  o'.h  unwise  and.  unsafe  to  admit 
them.  The  doctrinal  decrees,  however,  are  received  in  that  coun- 
try, as  well  as  by  all  Roman  Catholics  in  every  part  of  the  world. 

Although  the  decrees  and  canons  have  been  published,  the  acts  of 
the  council  have  never  been  permitted  to  see  the  light.  B  is  true 
that  Pallavicini  professes  to  derive  his  history  from  them ;  but  for  his 
fidelity  we  have  only  his  own  voucher.  Buonaparte  removed  the  ori- 
ginal copy  of  the  acts  from  the  Vatican,  where  they  were  first  depo- 
sited, to  Paris,  and  placod  them  in  the  "Hotel  de  Soubize."  Pro- 
bably they  were  restored  on  the  return  of  the  Bourbon  family.  But- 
ler, ut  stip.  p.  487—491. 


.    IN     1  i  PINO    OJW  i.k  v  \  i - 1 .  i  n  9.  387 

without  restriction  or  qualification." '•     It  is  expo- 
in  the  following  terms: — 

I    \    bi  lieve,  and  profess,  with  ;i  firm  faith,  all  and 
things  wl  s  contained  in  the  sym- 

bol of  faith,  which  is  used  in  the  holy  R  viz. 

■  1  :  G  i  Almighty,  maker  of 

heaven  and  earth,  and  of  all  things  visible  antl  invisil 
and  in  one  Lord  J<        I  o    _-.  tl  en  S  tn  of 

!:  bom  of  the  Father  before  aU  worlds ;   G         G 
i      bt  of  Light;  true  God  of  true  God;  begotten,  not 

le  :  consubstitntii.il  to  the  Father,  by  whom  all  thii 
wei  .  who,  for  us  men,   and  for  our  salvation, 

[own  from  heaven,  and  was  incarnate  by  the 
II  Ghost  of  ■  \  irgin  Mary,  and  was  made  man; 
was  crucified  also  for  us  under  Pontius  Pilate,  suffered 
and  was  buried,  and  rose  again  the  third  day,  accord- 
ing to  the  scriptures,  and  ascended  into  heaven  ;  sits  at 
the  right  hand  of  the  Father,  and  will  coi  Q  with 

glory  to  judge  the  living  and  t  J  ofwhosek: 

ill  be  no  end  :  and  in  the  I  i  I  diost,  the  Lord 
and  Life-giver,  who  proceeds  from  the  Father  and  the 
Son;  who.  erwith  Father  and  the  Son,  is  adored 

and  glorifie  I,  who  spoke  by  the  prophets  :  and  one  holy 
catholic  and  apostolic  church.  1  confess  one  baptism 
for  the  remission  ol  I  expect  thi   resurrection 

of  the  body  [of  thi  —morluorum,]  and   the  life  of 

the  world.       \ 

I   :..    it  firmlj  cal   and 

ecci'  .id  all  "  tutions  and 

obs<  lurch. 

I  the  £  icred  sen:  I  ccording  to  the 

sense  which  the  holy  i  bas  held,  and  d 

•  whom  it  b<  of  the  true  and 

nor  will   I  ever 
•  rpret  ti  a  according  to  the 

unanimous  consent 

"1  profess  also,   that  there  are  truly  and  properly 
seven  sacraments  of  tfa  law,   instituted  by  Jesus 

Christ  our  Lord,   and  for  the  salvation   of  mankind, 


M  Batter*!  "Book  of  the  Roman  Catholic  Church,"  p.  •",     The 

pWlgM  in  italirs  are  omitted  m  Mr.   Duller*  translation  :  for  the 
original,  see  Appendix.  No.  1. 


388  POPE    PIUs's    CREED 

though  all  are  not  necessary  for  every  one :  viz.  bap- 
tism, confirmation,  eucharist,  penance,  extreme  unction, 
order,  and  matrimony,  and  that  they  confer  grace  ;  and 
of  these,  baptism,  confirmation,  and  order,  cannot  be 
reiterated  without  sacrilege. 

"  I  also  receive  and  admit  the  oeremonies  of  the  Ca- 
tholic church,  received  and  approved  in  the  solemn  ad- 
ministration of  all  the  above-said  sacraments. 

"  I  receive  and  embrace  all  and  every  one  of  the 
things  which  have  been  defined  and  declared  in  the  holy 
council  of  Trent,  concerning  original  sin  and  justifica- 
tion. 

"  I  profess  likewise,  that  in  the  mass  is  offered  to 
God  a  true,  proper,  and  propitiatory  sacrifice  for  the  liv- 
ing and  the  dead  ;  and  that  in  the  most  holy  sacrifice  of 
the  eucharist  there  is  truly,  really,  and  substantially  the 
body  and  blood,  together  with  the  soul  and  divinity 
of  our  Lord  Jesus  Christ ;  and  that  there  is  made  a  con- 
version of  the  whole  substance  of  the  bread  into  the 
body,  and  of  the  whole  substance  of  the  wine  into  the 
blood,  which  conversion  the  Catholic  church  calls 
transubstantiation. 

"I  confess  also,  that  under  either  kind  alone,  whole 
and  entire,  Christ  and  a  true  sacrament  is  received. 

"  I  constantly  hold  that  there  is  a  purgatory,  and  that 
the  souls  detained  therein  are  helped  by  the  suffrages  of 
the  faithful. 

"  Likewise,  that  the  saints  reigning  together  with 
Christ,  are  to  be  honoured  and  invocated,  that  they  of- 
fer prayers  to  God  for  us,  and  that  their  relics  are  to  be 
venerated. 

"  I  most  firmly  assert,  that  the  image,  of  Christ,  and 
of  the  mother  of  God,  ever  virgin,  and  also  of  the  other 
saints,  are  to  be  had  and  retained  ;  and  that  due  honour 
and  veneration  are  to  be  given  them. 

"  I  also  affirm,  that  the  power  of  indulgences  was  left 
by  Christ  in  the  church,  and  that  the  use  of  them  is 
most  wholesome  to  Christian  people. 

"I  acknowledge  the  holy  catholic  and  apostolical  Ro- 
man church,  the  mother  and  mistress  of  all  churches  ; 
and  I  promise  and  swear  true  obedience  to  the  Roman 


CONCLI  DIMS    iui-!.u\  tTIONS  389 

the  bui  I  v'    Peter       e  prinoe  of  the 

apo  ml  vicar  ol  ■'         ' 

■•  1  also  profess  ami  undoubtedly  receive  all  other 
things  delivered,  defined,   ami  declared  by  I  red 

and  general  councils,  ami  particularly  by  the 
holy  council  of  Trent ;  and  likewise  1  also  condemn,  re- 
ject, and  anathematize  all  thii  i  atrary  thereto,  ami 
all  i  r,  condemned,  rejected)  ami  ana- 

thematized by  the< 

••  This  •  il  of  which  none  can  bo 

■  1.  which  1  Dow  freely  profess,  ami  truly  hold,  I.  \ 
promise,  vow  and  swear  mosl  constantly  to  hold  and 
profess  the  same  whole  and  entire,  with  (_Jod:s  assist- 

nd  ot'  my  I   ■  procure,  as  far  as 

lies  in  wty  power,   (hut  tie  shall  be  held,  taught, 

and  preached  by  all  who  are  under  me,  or  ar>  entrusted 

by  virtue  of  my  office.     So  help  me  God,  and 

■  holy  -  G 

This  creed  is  merely  the  echo  of  the  council,  and  n  • 
quires  no  comment.     Two  things,  however,  are  observ- 
able:    1.  Its  intolerant  principle,  utterly  denying  sal- 
on to  all  who  differ  from  the  Church  of  Rome  :  this 
will  be  presently  noticed,  more  at  large.     2.   The  unre- 
stricted adherence  avowed  to  the  published  institutes  of 
preceding  general  councils.     To  all   their  canons  and 
as  well  as  to  those  published  at  Trent,  the  Ro- 
1     tholic  ]  %  his  ol"  ping  decla- 

ration, which  binds  him,  in  the  nineteenth  century,   to 

revolting  absurdities  and  iniqui- 

•  enactments  of  the  dark  ages.     It  requires  of  him, 

for  instance,    to  maintain  that  ''  oaths  which  oppose  (he 

utility  of  the  church,  and  I  ttitutionsofthe  fathers, 

tld  rat/i  perjuries  than  oaths,"  and  that 

h>'i  ly  I**  //•    •     i  \h  I,  but  deprx 

of  all  ,  ivil  rights,  and  delivi  red  or.  r  to 

the  secular  pout  r,  t<>  hr  punished  and  extirpated.    Such 

are  the  unr  i  neral  councils,  which 

B  I  "tO'i   is   bound  to 

•'pri     *.        I  undoubtedly  . 


51  The  third  andrbtirih  councils  of  Lateral),  A.  D.  1 1  T*>,  1215.— 

Maj         ■  - •    '  .  12, 13      I)u|nn.  xi.  p.  96.     IJl;mco 

White's  "  Letter  1    I  )  Butler,  Esq."  p.  65. 


390  POPE    PIUS'S    CREED 

Having  thus  endeavoured  to  furnish  the  reader  with 
a  compendious  and  correct  view  of  Roman  Catholic  theo- 
logy, as  authoritatively  settled  by  the  last  general  coun- 
cil of  the  church,    nothing  remains  but  to  offer  some 
concluding  remarks,   the  design  of  which  shall  be  to 
point  out  the  contrast  between  Christianity  and  popery. 
Christianity  is  a  system  of  grace.     Assuming  the  in- 
dubitable fact  that  man  is  a  sinner,  and  deserves  hell,  the 
sacred  writers  declare  the  utter  impossibility  of  procur- 
ing pardon  and  eternal  life  by  any  deeds  or  sufferings  of 
our  own.     "  By  the  works  of  the  law  shall  no  flesh  liv- 
ing be  justified."     No  mere  creature  can  acquire  merit 
in  the  sight  of  God,  and  therefore  no  sinful  creature  can 
atone  for  past  transgressions,  however  pure  may  be  his 
future  life.     To  these  statements  our  unbiassed  reason 
cannot  but  agree.     Humbled  before  God,  confessing  his 
wretchedness  and  ruined  state,  acknowledging  the  equi- 
ty of  the  condemning  sentence,  the  sinner  is  directed  to 
the  "  Lamb  of  God,    which  taketh  away  the  sin  of  the 
world."     He  opens  that  sacred  volume  which  to  the  ma- 
jority of  Roman  Catholics,   is  a  sealed  and  forbidden 
book,  and  thus  reads — "  All  have  sinned,  and  come  short 
of  the  glory  of  God  ;  beeing  justified  freely  by  his  grace, 
through  theredemption  that  is  in  Christ  Jesus"—"  Christ 
is  the  end  of  the  law  for  righteousness  to  every  one  that 
believeth."      "For  he  hath  made  him  to  be  sin  for  us, 
who  knew  no  sin,  that  we  might  be  made  the  righteous- 
ness of  God  in  him."52      He  believes  God,   and  is  at 
peace  :   embracing  these  heavenly  truths  he  experiences 
"joy  unspeakable  and  full  of  glory."     And  gratitude  for 
redeeming  goodness  becomes  the  mainspring  of  piety, 
the  root   and  source  of  all  holy  living,  the  motive  to 
cheerful  and  unwearied  activity  in  the  ways  of  God. — 
Very  different  are  the  inventions  of  Popery.      There 
Christ  is  not  "all  in  all;"   the  sinner  is  not  directed  to 
the  Saviour.     Pardon  is  almost  a  matter  of  bargain  and 
sale.     Instead  of  "  returning  to  the  Lord,"  the  penitent 
kneels  before  the  priest:   for  "repentance  towards  God, 
and  faith  towards  our  Lord  Jesus  Christ,"  are  substitut- 
ed confession  and  absolution  at  the  tribunal  of  penance; 
and  the  obedience  of  gratitude  is  exchanged  for  austeri- 

52  Rom.  iii.  23,  24  ;  x.  4.     2  Cor.  v.  21. 


.,    Li   01  NQ     OBflJ   IH  A  I  IONS 

ties,  mortifications,  or  painful  performances,  vainly  ima- 
gined to  be  meritorioua  The  "glad  tidings  of  great 
joy*  ar<  lermitted  to  salute  the  ears  of  the  de\ 

R  be  knows  not  "the  liberty  wherewith  I 

hath  made  us  free,"  but  wears  the  insuffen 
priestly  bondage.     Whenei  i  r  conscience  is  oppressed  or 
alarmed,  d<  nets  arc  prescribed,  at  the  will  ol 

spiritual  master]  nnr  does  even  the  prospect  of  hen 
itself  afford  unmingled  relief,  sin<  taught  that  be- 

fore he  can  arrive  at  those  blessed  abodes,  he  must  en- 
dure t lie  bitter  pams  of  purgatory,  from  which  he  labo- 
riously strives  to  procure  some  remission  by  voluntary 
sufferings  01  if  devotion  to  the  church.  Meanwhile. 

pride  is  nourished  by  the  dogma  of  human  merit:  and 
he  whose  heart  was  never  broken  by  the  sense  of  sin, 
and  whose  life  exhibits  no  traces  of  genuine  holiness,  is 
puffed  with  the  conceit  of  superior  •  nee,  and  suppo- 

that  bis  ave  marias,  his  paternosters,  his  fasts  and  his 
alms,  aredaily  increasing  thestock  of  his  worthiness,  and 
ening  the  claims  against  him  in  the  court  of  hea\ 
Christianity  is  a  system  of  spiritual  worship.     "  t.od 
is  a  spirit,  and  they  that  worship  him  must  worship  him 
in  spirit  and  in  tiuth."53      When  as  yet  only  the  nidi- 
's of  religion  were  taught,  and  the  sublime  disclo- 
5  of  the   "  last  da;.  •  unknown,   the  forms  of 

divine  wors  responded  with  the  peculiari ties  of  an 

imperii  uad  introductory  dispeusation.  The  nume- 
rous and  burdensome  rites  of  the  old  law  were,  ueverthe- 

highly important, inasmuchas  theypxefigured  1 1  I 
things,  an  1  tended  to  preserve  the  separation  of  the  Is- 
raelites from  other  nations,  till  the  "fulness  of  tin 
was  come  When  the  work  of  redemption  was  com- 
pleted, by  the  resurrection  and  ascension  of  the  Son  of 
•nant"  was  introduced,  with  "better 
prm,  rid  " spiritual  sacrifice"    and    servie.        Tin: 

divine  character  and  purposes  being  fully  revealed,  direct 
•  throne  of  irrace  becomes  the  prh  if  all 

believers:  and  truth,  known  and  felt,  elevates  the  heart 
to  God,  and  d;  .    effusions, 

and  offerings,   which  are  table   through   Jesus 


53Jolinn    24 


392  pope  pirs's  creed — 

<  'hrist."  The  victim  is  no  longer  consumed  on  the 
altar :  the  smokeofthe  incense  no  more  perfumes  theair; 
the  washings  and  purifications,  the  distinctions  of  meat, 
and  the  difference  of  days,  arc  abolished.  For  the  intri- 
cate and  expensive  ritual  of  the  Mosaic  economy,  we 
have  the  two  ordinances,  simple  yet  expressive,  of  bap- 
tism and  the  Lord's  supper :  our  sacrifices  are  prayer 
and  praise;  nothing  more  is  included  in  the  public  worship 
of  Christianity,  while,  in  a  more  extensive  sense,  every 
house  is  a  temple,  and  every  christian  a  priest.  Herein  po- 
pery and  Christianity  are  entirely  at  variance.  The  former 
exhibits  a  retrograde  movement,  a  return  to  the  "  beggarly 
elements"  of  an  abrogated  dispensation.  Instead  of  en- 
couraging or  assisting  devotion,  the  rites  of  the  Roman 
Catholic  church  are  decidedly  inefficient,  if  not  hostile, 
in  that  respect.  For  how  can  the  heart  be  engaged  with 
God,  when  the  whole  service  is  said  or  muttered  in  a  fo- 
reign language,  and  the  attention  is  ever  distracted  by 
gaudy  pageantry,  constantly  shifting  movements,  or  the 
imposing  sounds  of  music,  as  though  everything  were  to 
be  heard  and  seen,  and  nothing  felt  ?  And  what  motive 
is  there  to  spiritual  worship,  when  it  is  affirmed  that  all 
isa  transaction  between  the  priest  and  God,  in  which  the 
congregation  have  individually  no  share,  so  that  it  is  not 
so  much  their  concern  "  to  understand  the  words,  as  to 
know  what  is  done" — done  for  them  by  a  fellow-crea- 
ture  ?  In  short,  can  a  staunch  Roman  Catholic  have 
any  correct  idea  of  that  worship  which  is  "in  spirit  and 
in  truth,"  seeing  that  he  is  instructed  from  his  infaney  to 
expect  everything  from  his  ghostly  father— does  not 
pray  but  before  a  crucifix  or  an  image — and  in  the  house 
of  God  is  plied  with  perpetual  appeals  to  the  senses,  and 
none  to  the  heart  1  Besides  which,  it  is  not  to  be  forgot- 
ten that  in  the  practice  of  Roman  Catholic  piety,  saints 
and  angels  are  more  honoured  than  God  himself,  and  the 
Divine  Being  receives  far  fewer  prayers  than  his  creatures. 
The  indignant  language  of  the  Most  High,  addressed  to 
the  chosen  people,  may  be  justly  applied  ;  "  "When  ye 
come  to  appear  before  me,  who  hath  required  this  at 
your  hand,  to  tread  my  courts  ?  Bring  no  more  vain  ob- 
lations ;  incense  is  an  abomination  unto  me;  the  new 
moons  and  sabbaths,  the  calling  of  assemblies,  I  cannot 
away  with:  it  is  iniquity;  even  the  solemn  meeting.-— 


C0NCL1  DING    OBSEH  \  a  ri".\- 

u  new  ■  and  your  appointed  fi  oul 

■  i!i;  tin  v, ire  a  trouble  unto  me:  1  arp  weary  to  bear 
them."** 

Christianity  i         •  tern  of  holiiu  -       ^nd  holiness  of 
heart  and  life  is  the  necessary  fruit  of  faith.    1  lei 
the  word  of  (i'"l  is  the  sole  rdle,  standard^  and  dii 
lory.  In  his  service  ge  as  well  as  in  his  v 

he  chums  the  exclusive  right  of  prescribing  rules,  or 
enacting  and  enforcing  laws.     We  must   learn  from 
himself  what  we  must  be  and  do,  in  order  to  plea  e  him. 
'We  beseech  you,   brethren,"  said  the  apostle  l' 
1  exhorl  you   by  the  Lord  Jesus,  that  as  ye  have 
us  bow  lit  to  walk  and  to  please  <  rod, 

re  would  abound  more  and  more." s  *  Nor  arc  we 
at  liberty  to  give  the  reins  to  our  imaginations,  and 
suppose  that  we  may  add  to  the  word  an  1  statutes  of 
the  .Most  High:  such  attempts  are  stigmatized  by  the 
epithet  ••will  worship,"  and  instead  of  honouring,  are 
highly  offensive  to  the  majesty  of  heaven  ;  for  with  them 
are  commonly  connected  very  inadequate  views  of  real 
religion,  and  petty  superstition  is  substituted  for  sou  ml 
practical  piety  <  >!'  this,  the  conduct  of  the  pharisees 
exhibited  a  striking  illustration;  their  scrupulous  atten- 
tion to  the  multiplied  ceremonies  and  traditions  of  the 
ciders,  invested  them  with  an  advent  it 
glare  of  sanctity,  bul  left  them  destitute  of  all  true  god- 
liness: tlu-  i  tithe  of  mint,  anise,  and  cummiu, 
but  omitted  t..  1 1 1 . <  r  matters  of  the  law,  judg- 
ment, men  ■  It  cannot  be  denied  that 
the  11  '  eh"  is.justly  charged  with  a 
nee.    What  di  iquire  of  her  children? 

In  answer  to 

it  may  I.e  safely  said,   that  if  they 

nunicate  once  ayear,  fast  at  proper 

.    .  .  and  o!  injunct 

of  t  and  te  p  •  bible, 

v  shall  ■  ins,  although  tl 

be  not  •  For  ho- 

liness is  t.  t  of  the  truth;  truth  cannot  be  efT 

ive  but  as  it  is  understood  and  n  I:  and  for  this 

T>'  provision  in  Roman  <  Catholic  corn- 
1  in  Popish  countries,  the 

-'"  I- nali    i    12—1  1  5;,  l  Tli--  iv.  1.  •  M     ' 


394  POPE    PIUs's    CREED 

neglect  and  irreverence  of  the  Sabbath,  and  the  general 
dissoluteness  of  manners,  will  answer  the  second  inqui- 
ry. And  further,  what  were  the  characters  of  the 
saints,  1  he  demi  gods  of  the  Church  of  Rome,  as  de- 
scribed in  her  Breviary,  held  up  to  admiration  in  lan- 
guage of  extravagant  eulogy,  and  proposed  to  the  faith- 
ful as  their  model  and  exemplars?  Everyone  knows 
that  their  holiness  mainly  consisted  in  unnatural  chas- 
tity and  abstinence,  self-imposed  penances,  wearisome 
ceremonies,  and  unmeaning  devotions,  for  which  scrip- 
ture furnishes  no  warrant  or  injunction,  and  which  its 
general  principles  and  spirit  utterly  condemn.  The  ge- 
nerous food  of  the  gospel  produces  health  and  strength 
of  soul,  and  activity  of  the  spiritual  powers ;  but  the  low 
diet  of  popery  enfeebles  the  mind,  vitiates  the  moral 
sense,  and  excites  a  morbid  irritability  that  is  pregnant 
with  clanger  to  man's  highest  interests. 

Christianity  is  a  system  of  benevolence  ;  for  it  pro- 
ceeds from  him  who  is  "good  to  all,  and  whose  tender 
mercies  are  over  all  his  works."57  In  imitation  of  his 
Heavenly  Father,  the  Christian  is  desirous,  "  as  he  has 
opportunity,  to  do  good  unto  all  men,  especially  to  them 
who  are  of  the  household  of  faith."58  To  administer 
to  the  spiritual  and  temporal  wants  of  his  fellow-mortals 
he  will  gladly  "spend  and  be  spent;"  and  though,  when 
he  looks  upon  a  divided  church  he  cannot  but  mourn 
over  the  prevalence  of  error  and  disunion,  he  is  too  well 
instructed  to  suppose  that  any  sect  possesses  a  monopo- 
ly of  religion,  and  heartily  adopts  the  language  of  the 
apostle,  "  Grace  be  with  all  them  that  love  cur  Lord 
Jesus  Christ  in  sincerity"5  9  As  for  those  who  differ 
from  him,  it  is  his  aim  to  show  the  same  kindness  and 
forbearance  which  he  expects  in  return.  Their  errors 
are  to  be  exposed  and  refuted ;"  their  persons  and  proper- 
ty are  sacred.  His  divine  Lord  has  taught  him  that  the 
tares  are  to  grow  together  with  the  wheat,  and  that  the 
execution  of  judgment  is  reserved  for  himself:  the  ar- 
mies that  follow  the  mighty  concmerer  attend  his  pro- 
gress and  celebrate  his  triumphs,  but  he  only  wields  the 
sword. 6  °     Man  is  not  responsible  to  his  fellow-man,  for 

57  Psalm  cxlv.  9.  58  Galat.  vi.  10. 

59  Ephes.  vi.  24.  60  Rev.  xix.  11—21. 


,  0N(  l.ii>i\<     "i  SI  i;\  \'i  IONS 

hisrelig  pinions- or  practices;  but  all  are  n 

ble  to  •  rod,  and  "  vengeance  is  his '  alone     In  dire<  I  op- 

of 
popery.     The  R  •  -  bound  to  beli 

.-ill  who  refuse  in  ImU  the  doctrines  advanced  bj 

incil  of  Treat,   and  summarily  comprised   in   l'> 
I  ■  it  <>\  the  reach  of  salvation,  and  mu  it 

certainly  be  damned  to  all  eternity.     Nor  is  this  all. — 
The  intoler  well  as  in  theory. 

It   ia  an  ui  I  maxim  of  that   pi  ting  church 

that  the  shall  ch 

and  ought  to  bo  comp  lied  by  the  c  power  to 

nou.  c  opinions,  or  punished  for  their  contuma 

even  unto  death.     Such   is  I  of  the  fourth 

1      mcilof  Lateran,*1  practically  illfl  linthecru- 

sadesagainsl  the  Albigen  □  1  the  horrible  persecu- 
tion* by  the  i  rs  in- the  sixteenth  century. 
\  id  such  is  the  present  do<  trineof  the  Romish  church, 
although  the  power  to  enforce  it  is  in  good  measure 
wanting.  The  world  is  progressively  advancing  in 
kn<>.  I  improvement;  religious  liberty  has  won 
its  bloodless  victories;  yet  the  right  to  restrain  and  co- 
e,  and  visit  supposed  theologi  rors 
with  oral  pen  1  pertinaciously  defended, 
and  a  component  part  of  th  m  of  popery.*8 
This  is  consistent,  it  is  true  :  il  is  not  for  the  infallible 
to  alter  or  repeal;  but  it  helps  us  in  forming  our  judgment 
of  the  community  that  puts  forth  such  monstrous  assump- 
tions, and  vin  .                                             i  the  charge  of 

61  The  third  canon  of  this  council  anathematized  and  rxcommu- 
nicated  all  heretics;  ordered  them  t"  be  di  livered  oyer  to  il"'  Been- 
lar  pow<  r;  di  ■  -mi-  and  states  tn  exterminate  them,  and 

tene  l  excommunication  if  they  refined  ;  and  granted  the  same 
iodolgence  to  those  Catholic*  who  undi  i  extirpate  beretica 

by  force  of  arms,  as  bo  those  who  joined  the  ccoaadea  to  the  holy 
land.     I  »opin,  li.  p.  I 

Mr.  Bntlersaysthi  I  Retigiout  persecution  iaa"  eraaae;"  |  Book 
•  | ; . > r 1 1 1 1 1  i  lalholic  Church,  |>.  258,  i  and  be,  with  inanj  others 
ofhia  communion  m  i*b  il  to  be  believed  that  modem  Catholics  are 
not  peraecntors.  Bnt  we  have  nothing  to  do  with  private  opinions* 
we  must  abide  by  .Mr.  Bailer's  own  ratal  that  baa-atacs  are  to  be 
exteranaated,  ia  an  "  articla  ofhia  faith,"  Basing  thai  it  waa  decreed 
bytheeeuneil  above-mentioned — n  council  which  nil  I  latholiee " ana- 
dnuMfflh  receive."    He  baa  no  authority  to  contradict  itsdecisioaH 


39G  POPE    Plus's    CREED 

uncharitableness,  when  he  denounces  the  system  as  the 
"Antichrist,"  the  mystical  "Babylon"  described  in  ho-' 
!v  writ,.and  long  as^o  destined  to  terrible  destruction. 

Christianity  is  a  system  of  happiness.     Faith  in  the 
gospel  produces  content,  cheerfulness,  satisfaction,  and 
thesublimest  felicity.     And  the  practice  of  Christianity 
is  inseparably  connected  with    bliss:   "her   ways  are 
ways  of  pleasantness,  f.nd  all  her  paths  are  peace."    Gra- 
titude, trust  in  God,  patience,  hope,  temperance,  charity, 
and  other  kindred  virtues,  promote  our  happiness  as  well 
as  our  purity.     Both  temporal  and  spiritual  blessings 
are  attendant  on  the  religion  of  the  New  Testament ; 
and  its  benefits  are  enjoyed  by  society  at  large,  in  the 
melioration  of  laws,   the   improvements  witnessed  in 
domestic  and  social  life,  the  diminution  of  misery  and 
crime,  and  the  gradual  softening  down  of  the  asperities 
of  the  human  character:  so  true  is  it  that  "godliness  is 
profitable  unto  all  things,  having  promise  of  the  life  that 
now  is,  and  of  that  which  is  to  come."63     But  it  is  ob- 
vious that  these  blessings  can  only  be  experienced   in 
proportion  to  the  degree  in  which  Christianity  is  under- 
stood and  realised.     Here,  is  the  crowning  glory  of  the 
gospel ;  it  is  the  religion  of  mankind.     Unlike  the  phi- 
losophy of  the  ancients,  it  has  not  an  esoteric  and  an 
exoteric   doctrine,  one  scheme  for  the  learned  and  an- 
other for  the  vulgar.     It  may  be  understood  by  all ;  it  is 
intended  for  all;  it  is  given  to  all.     The  Roman  Catho- 
lic system  interferes  with  this  divine  benevolence,  takes 
away  the  key  of  knowledge,  and  having  sealed  up  the 
heavenly   treasure,   doles  it  out.  again  with  niggardly 
hand  to  its  wretched  victims.     That  those  countries  in 
which  popery  is  the  prevailing  religion  are  usually  worse 
governed  and  more  miserable  than  others  ;   and  that  the 
people  generally  are  lower  in  the  scale  of  civilization  and 
enjoy  fewer  of  the  comforts  of  this  life  than  their  neigh- 
bours, are  facts  beyond  dispute.64      It  is  equally  clear, 

63  1  Tim.  iv.  8. 

ei  "  Of  all  the  religious  grievances  of  which  the  French  peasan'ry 
and  labouring  classes  now  complain,  as  falling  the  heaviest,  the  ne- 
cessity they  are  under  of  attending  mass  on  working  days,  and  the 
strict  observance  imposed  on  them  by  the  viaires.  or  magistrates,  of 
many  of  thecommunes,  to  religiously  observe  all  feasts  and  festivals, 
aiid  even  certain  hours,  on  particular  days  dedicated  to  particular 


that  for  ihi  .ike 

I 
upon  its  v  and  makes  the  world  a  wiJ 

I 
(  1 !  I  .1,  the  first . 

tion — ;  rce  of  li 

1 

\        i  Othej 

a<.  sui  b 

i  !iui, 
i 
nd  nil  ;.  .   B8 

. 
:  it  is  n< 

all  itd  ci  are 

y  and  truly  "  1  Thus, 

i !  him,  his  au- 

thority vilely  usurped,  and  his  laws  trampled  under  foot. 

ailed   ■  the  churcb   '         con- 
triv  all  power,  divine  and  1  i\vn 

ir  of  bias] 

saints,  on  pain  of  a  heavy  penalty,  *  lb< 

■l"  -  data 
without  mercy,  on  1  .  bnl  in- 

Jii-  ri  mi-  ■  wlm  t;ik''«  Dp  \i\<  spade  dnrii 

mas,  or  who  p!i>-<  the  wheel  oa  d  •     i        . 

Lady  Morgan's  France,  i.  p.  L03. 

"  Bavaria  L-  dcountrii         G      aany,  in 

•  r_v  kind  of  improvement.      \  ind  ignorant 

id,  not  content  with  i  g  o  valuable  porti  »n  of  the 

of  ill"  <■  tantrj .  have  insisted  on  the  expulsion  of  the  Protest- 

-   .■■.in!  "ii  tli<-  strict  observant f  tl  and  ul>- 

which  ii.  their 

H  mis   ruble 

:  and  in  | 
of  learning  a  compli  the  north  of  Ci  ,.''    Lou- 

- 

LO. 
l  dready  mentioned   I  mding  the  ("mrili 

com  hism   have  m 

:li  '  to  inclodi  teed  on 

ng,  and  the  commandmenl  b  c  u;m  the 

gard  as  those  of  God. 

34 


398  POPE    Pius's    CREED — » 

the  Pope  styles  himself  the  "  Vicar  of  Jesus  Christ,* 
but  in  reality  exercises  sovereign  control  over  the  con- 
sciences and  souls  of  men,  and  "  opposes  and  exalts 
himself  above  all  that  is  called  God  or  that  is  wor- 
shipped."6 3  While  the  name  of  Christianity  is  retained, 
its  power  and  influence  are  gone  ;  and  under  the  guise 
of  friendship  a  deadly  thrust  is  aimed  at  its  very  ex- 
istence. The  skeleton  is  not  more  unlike  the  living 
man  than  popery  is  unlike  Christianity.  Or  it  may 
be  aptly  compared  to  the  "  whited  sepulchre,  which 
indeed  appears  beautiful  outward,  but  is  within  full  of 
dead  men's  bones,  and  of  all  uncleanness."69 

When  a  system  so  absurd  and  mischievous  is  held' 
forth  as  the  only  genuine  representation  of  the  religion 
of  the  New  Testament,  and  the  means  of  comparing  the- 
one  with  the  other  are  studiously  withheld,  it  cannot  be 
wondered  at  that  reflecting  minds  should  take  refuge  in 
infidelity.  To  them  it  must  appear  far  wiser  and  better 
not  to  believe  at  all,  than  to  suffer  such  a  degradation  of 
reason  and  common  sense  as  popery  requires  of  them. 
"  If  this  be  Christianity,"  they  argue,  "  if  these  silly 
superstitions,  these  ridiculous  legends,  this  idol-wor- 
ship and  priestcraft,  this  hostility  to  knowledge  and 
freedom,  this  desolating  principle  of  persecution,  belong 
to  a  system  which  arrogates  to  itself  a  heavenly  origin, 
we  will  indignantly  reject  its  claims,  and  rather  wonder 
in  the  uncertainties  of  skepticism  than  submit  ourselves 
to  a  yoke  which  a  child  might  spurn  to.  wear.  Such  a 
system  carries  with  it  its  own  refutation,  and  only  de- 
serves to  be  consigned  to  everlasting  contempt."  Thou- 
sands and  tens  of  thousands  have  reasoned  thus:  and  in 
such  countries  as  Franee,  Italy,  and  Spain,  particularly 
the  latter,  infidelity,  concealed  or  avowed,  is  diffused  to 
an  astonishing  extent,  and  numbers  among  its  adherents 
a  large  proportion  of  the  clergy  themselves.  They  have 
confounded  Christianity  with  popery,  and  the  tyrannical 
policy  of  their  church  prevents  them  from  rectifying  the 
mistake.  By  demanding  implicit  faith,  without  exami- 
nation or  inquiry,  and  vigilantly  guarding  all  the  avenues 
to  divine  truth,  it  has  driven  them  into  unbelief,  as  their 
sole  resource.    They  must  either  cease  to  think,  or  cease 

08  2  Thess.  ii.  4,  69  Matt,  xxiii.  27. 


U   I .miXli    OBSERVATIONS 

believe;  who  can  be  surprised  that  they  choose  the 
kut<  i  alteraath 

I  the  reader  a  member  of  that  church  whose  doc- 
trines have  been  described  in  those  pages?  Suffer  the 
entreaties  of  a  friend.  Break  the  fetters  of  your  thral- 
dom. Dare  to  think  for  yourself.  Fear  not  priest,  pre- 
late, or  pope:  their  anathemas  cannot  harm  you.  God 
gives  you  his  blessed  word  ,  let  no  man  tak-e  it  -out  of 
your  hands,  or  interfere  with  t!.'  nalde  right  of 

conscience.  Holy  Scripture  is  "profitable  for  doctrine, 
for  reproof,  for  correction,  for  instruction  in  righteous- 
ness ;  that  the  man  of  God  may  be  perfect,  thoroughly 
furnished  unto  all  good  works"70  Dread  not  to  read 
and  examine  that  sacred  volume,  but  thankfully  receive 
the  gift  of  heaven.  Thence  learn  Christianity.  De- 
termine to  receive  nothing,  as  religion,  which  does  not 
bear  on  its  front  the  attestation  of  divine  authority;  and 
forevery  such  attestation  require  indubitable  proof  from 
the  word  of  God.  Compare  your  system  with  the  New 
1  •anient;  reject  whatever  }'ou  do  not  find  in  that 
holy  book;  and  be  not  deceived  by  a  church  which 
tells  you  that  she  has  power  to  interpret;-  invent,  and 
ordain,  gives  you  no  better  evidence  than  her  own  as- 
sertion, and  forbids  doubt  or  scrutiny.  Above  all,  pray 
for  divine  instruction  and  grace.  Inquiry  into  religious 
truth  is  the  most  important  of  all  inquiries.  Opposing 
systems  cannot  both  be  righl :  neither  ourrht  it  to  be  re- 
garded as  a  matter  of  indifference  whether  we  serve 
i  according  to  his  revealed  will  or  not.  Be  open 
to  conviction:  Bearch  with  impartiality;  seek  wisdom 
from  above.  "  Every  one  of  us  shall  give  account  of 
himself  to  God. "  ' ' 

Do  we  profess  the  principles  of  the  reformation?  Let 
us  hold  fast  our  pi  a.      "  Buy  the  truth,  nud  sell 

it  not." 7  2  And  especially  let  us  honour  the  sufficiency 
of  scripture.  Are  theie  among  us  no  practices  unwar- 
ranted by  the  word  of  <  iod  !  Is  no  further  reformation 
nec<-.-.~  try  '  line  we  no  human  traditions,  no  corrup- 
tions or  abuses,  to  be  disavowal  and  removed.  Let  us 
institute  rigi  I  examination.  We  live  in  eventful  times. 
All  religious  peculiarities  are  about  to  undergo  a^evcre 

W  2  Tim.  iii   16,  IT        71  Rom   \iv.  12.        W  Proverbs  uriiL  23. 


400  CONCLUDING    OBSERVATIONS. 

ordeal.  God  is  saying  to  his  church,  "Arise,  shine; 
for  thy  light,  is  come,  and  the  glory  of  the  Lord  is  risen 
upon  thee."73  Let  us  hear  his  voice  betimes,  lest,  if 
we  slumber,  ruin  overtake  us ;  for  the  judgments  that 
shall  befall  Antichrist  in  the  latter  days  will  not  leave 
unpunished  the  Popery  of  Protestantism. 

~3  Isaiah  lx.  1. 


APPENDIX, 


No.  I. 

Decreta  et  Canones  Cojr&xn  Tridentini. 

[The  doctrinal  decrees  and  canons  of  the  council  (which  only  aro 
quotetl  entire  in  this  volume)  are  here  reprinted  from  the  first  edition, 
published  at  Rome  in  1564.  Those  who  wish  to  consult  the  original 
Latin,  are  thus  furnished  with  an  opportunity  of  doing  so  without  in- 
curring the  expense  of  purchasing  another  book. J 

SESPIO  TERTIA,  CELEBR.lTA  DIE   IV.  MENSIS  FECK.  MDXLVI. 

Decrclum  de  Symbolo  Fidci. 

In  nomine  sancta?  ct  individua-  Trinitntis,  Patris,  ct  Filii,  et  Spiri- 
tus  sa.n-ti. 

ILtc  sacro-smcti  rrcumeniea  et  1:1  ncralis  Tridentina  Synodus,  in 
Sniritu  sancto  legttimi  congregata,  in  ea  prcsidentibaB  eiadem  triboa 
Apostolica  Srdis  Lcgatis,  magnitudinem  rerum  traclandarum  consi- 
derana,  pneaertim  earum,  qiUB  duobusillis  capHibna,  de exatirpandia 
hereaibua,  et  moriboa  reform  -nidi.-,  nmtinentur,  quorum  causa  pnrci- 
pne  est  c  •  1  ;  agnoacena  autem  cum  Ajiostolo,  uon  esse  sibi 

coIluctationemadTi  rana  camera  et  aanguinem,  sedadvenaaapiriliialei 
ncquitias  in  etdeatibaa,  cum  codom  omnes  et  singulos  in  primis  hor- 
tatOT,  ut  confortentur  in  Domino,  et  in  pot.ntia  %  irtuti-;  ejus,  in  om- 
nibus sumentcs  scutum  fidei,  in  quo  possint  omnia  tela  nequissimi 
ignea  extingoere,  atque  galeam  apej  aalutia  accipiant,  cum  gladio 
spiritda,  quod  eat  WrSum  Dei  Itaqne,  ut  hoc  pta  ejoa  aoUicitodo 
j  riinijiiiiiii  it  itn  suum  |  •  r  I  n  1  ^r.iti  mi  haheat,  ante  omnia 

I  emittendim  esse  conftariooeni  fidei,  Patrum 
exeuipla  in  hoc  sccuta,  qui  aacratioribaa  Coneiliighoc  scutum  contra 
omiv  -  in  prinapio  loaram  actionam  apponere  consuevere  : 

quo  solo  aliquando  et  iuli  leles  ad  Bdem  tr  ixerunt,  hirelicos  expug- 
narunt,  et  lideles  confirmarunt.  U.u.ire  Sj  mbolum  fidei,  quosancta 
Romana  Ecclcsia  utitur,  taniquam  principium  illud,  in  quo  omnes, 

34* 


402  APPENDIX. 

qui  fidem Christi  profitentur,  necessario  conveniunt,  ac  fundamenlum 
lirinum  et  unicum,  contra  quod  ports  Inferi  numquam  prsevalehunt, 
totidem  verbis,  quibus  in  omnibus  ecelesiis  legitur,  exprimendum 
esse  censuit.     Gluod  quidem  ejusmodi  est. 

Credo  in  unum  Deum  Patrem  omnipotentem,  factorem  cceli  et 
terra1,  visibilium  omnium,  et  invisibilium  :  et  in  unum  Dominum 
Jesum  Christum,  Filium  Dei  urugenitum,  et  ex  Patre  riatum  ante 
omnia  secula ;  Deum  de  Deo,  lumen  de  Iumine ;  Deum  verum  de 
Deo  vero;  genitum,  non  factum,  consubstantialem  Patri,  per  quem 
omnia  facta  sunt ;  qui  propter  nos  homines,  et  propter  nostram  sa- 
lutem  descendit  de  coelis;  et  incarnatus  est  de  Spiritu  sancto  ex 
Maria  Virgine,  et  Homo  factus  est  :  crucifixus  etiam  pro  nobis,  sub 
Pontio  Pilato  passus,  et  sepultus  est ;  ct  resurvexit  tertia  die  secun- 
dum Scripturas;  et  ascendit  in  ccelum,  sedet  ad  dexteram  Palris ;  et 
iterum  venturus  est  cum  gloria  judicare  vivos  et  mortuos;  cujus  regni 
non  crit  finis  :  et  in  Spiritam  sanctum  Dominum,  et  vivincantem, 
qui  ex  Patre  Filioque  procedit ;  qui  cum  Patre  et  Fi'io  simul  ado- 
ratur,  et  conglorificatur ;  qui  locutus  est  per  Projihetas :  et  unam 
sanctam  Catholicam  ct  Apostolicam  Ecclesiam.  Confiteor  unum 
Baptisma  in  remissionem  peccatorum,  et  expecto  resurrectionem  mor- 
tuorum,  et  vitam  venturi  seculi.     Amen. 


SESSIO  QUARTA,  CEl.EBRATA  DIE  VIII.  MENS.  APRIL.  MDXLVI. 

Decrclum  de  Canonicis  Scrijrturis. 

Sacro-sancta  cecumcnica  et  generalis  Tridentina  Synodus,  in  Spi 
ritu  sancto  legitime  congregata,  prsesidentibus  in  ca  eisdem  tribus 
Apostohcae  Sedis  Lcgatis,  hoc  sibi  perpetuo  ante  oculos  proponens, 
ut  sublatis  erroribus,  puritas  ipsa  Evangeliiin  Ecclesia  conservetur  : 
quod  promissum  ante  per  Prophetas  in  Scripturis  Sanctis,  Dominus 
noster  Jesus  Christus  Dei  Filius,  proprio  ore  primum  promulgavit ; 
delude  per  suos  Apostolos,  tamquam  fontem  omnis  et  salutaris  veri- 
tatis,  et  morum  disciplinse,  omni  crcaturse  prsedicari  jussit :  perspi- 
ciensque  banc  veritatem  ct  disciplinam  contineri  in  libris  scriptis,  et 
sine  scripto  traditionibus,  quae  ab  ipsius  Christi  ore  ab  Apostolis  ac- 
cepts-, autabipsis  Apostolis,  Spiritu  sancto  dictante,  quasi  permanus 
tra<lita>,  ad  nos  usque  pervenerunt;  orthodoxornm  Patrum  exempla 
secuta,  omnes  libros  tani  veteris  quamnoviTestamenti,  cumutriusque 
unus  Deus  sit  auctor,  necnon  traditioncs  ipsas,  turn  ad  fidem,  turn  ad 
mores  pertinentes,  tamquam  vel  oretenus  a  Christo,  vel  a  Spiritu 
sancto  dictatas,  et  continua  successione  in  Ecclesia  Catholica  con- 
servatas,  pari  pietatis  affectu  ac  reverentia  suscipit,  et  veneratur. 
Sacrorum  vero  librorum  indicem  huic  decretoadscribendum  censuit ; 
ne  cui  dubitatio  suboriri  possit,  quinam  sint,  qui  ab  ipsa  Synodo  sus- 
cipiuntur.     Sunt  vero  infra,  scripti :    Testamenti  veteris,  quinque 
Moysis,  id  est,  Genesis,  Exodus,  Leviticus,  Numeri,  Deuterono- 
miuin;  Josue,  Judicum,  Ruth,  quatuor  Regum,  duoParalipomenon, 
Esdra;  primus,  et  secundus,  qui  dicitur  Nehemias,  Tobias,  Judith, 
Hester,  Job,  Psalterium  Da  vidirumcentuniquinquaginta  psalniorum, 
Parabolas,  Ecclesiastcs,  Canticum  canticorum,  Sajaentia,  Ecclesias- 
ticus,  Isaias,  Jeremias  cum  Baruch,   Ezechiel,   Daniel,  duodecim 
Propheta?  minores,  id  est,  Osea,  Joel,  Amos,  Abdias,  Jonas,  Mi- 


aiti:mmx.  403 

Nahom,    Babecac,  Sophonias,  Aggsjua,  Zacharias,   M 
chias ;  duo  M  ram,  primus  el  lecundus.     Testamenti  novi 

ijlial  ..lull  mi  Mat  ilia  in  1 1,  .Marrum,  ]  .nc.uii  rt  Joan 

in-ill :  Actus  Apostoloruma  Luca  Evangelieta  conscripti :  quail 
decim  Epistolc  Pauli  Apostoli;  ad  Romanos,  duasad  Corinthios,  ad 

id  Ephesios,  ad  Philippensee  dusadl 

saJonkenaee,  dam  ad  I  tmotheum,  ad  Titnm,  ad  Pbiii  mom  m,  ad  1 1. 
braos;  P<  iri  Ap  Btoliduae,  Joannis  Apoatoli  ir.  s,  Jacol  i  .\  |  ostoliuna, 
Juds  Apostoli  una  ilypsis  Joann  Ii.     Siquisautem 

-  mil  \jr"±  cam  omnibus  Bins  partibus,  prout  in  Ecrlesia  •  i- 
thoUca  legiconsueverunt,et  in  veterivuIgataLatinaedilionehabentur, 
pros  iDonkis non susceperit ;  et  traditiones  prj  tens 

el  prudens  conte  mpserit ;  anathema  sit.     Omnes  itaque  intelligent, 
quo  online  et  via  ipsa  Synodus,  poat  jactumfideiconreasionisfunda- 
mentum,  .-it  progressara,  <t  qui  dmum  testimoniisac  | a 
diis  in  confirmandis  dogmatibus,  et  tnstauiandis  in  Ecclesia  mori- 
bus,  sit  u>ur a. 

Dccrclum  dc  edit  ion  r  et  usu  sacrorum  librorum. 

Insnper eadem aacro  nanrta  Synodus  coosiderana non  parumutili- 
tatis  accedere  posse  Eecleais  Dei,  si  i  i  -  Latinie  •  ditionibus, 

qua?  circumferuntnr,  sacronun  librorum,  qnamam  pro  autbcntica 
habenda  ^it,  innotescat,  Btatuit,  it  ilnlar.it,  ul  kuec  ipsa  »etua  et 
vulgal  i  editio,  que  Ion  uloTum  usu  in  ips  i  probata 

est,  in  poblicis  lectionibus,  riinpiilntianihurt   pnedvationibuB,  et  cx- 
Uonibns  pro  autbenlica  babeatur;  et  ut  nemo  lllam  rejicere  qooris 
pnetextu  audeat  m  1  pi 

Pneteiea,  a. I  coeicead  ntiaiagei  rnit,  at  nemo,  me 

jinnif Htia-  innuaa,  in  renin  fidei   •'  moras*,  ad  edificationem  doc- 
triiia;   Christiana-   pi  rtint  ntuim,  sarran,  scriptoram   ail   BUOS  senttU 
in  aensnm,  quern  tenuil  el  t •  i  •  t  sam  la  mato  r 
Ecdeaia,  cojna  est  judi  -  i  <>t  interpretatione  Scriptu- 

rarii  rum.  aut  ttiim  contra  unammem  oonaensum  r.itruin, 

ripturam  aacrao  interpretari  audeat;  etiam  si  bujusmodi 
interpretation!  snullounquamti  mpore  in  lucemedends  forent  U.ui 
rontr  i\t  inrnit.  per  Qtdinarios  dedarentor,  it  pectus  a  jure  >tatutis 
puniantur. 

i  et  ImpreaaoribrjB  modom  in  bac  parte,  ut  par  eat,  imponere 

vok-ns,  qui  jam  sine  inodo,  hoc  est,  patentee  silii  Ikere  quidquid 

.  sine  lit  iiiti  t  superiorum  •  ccl<  siasticorun  Scripture 

kibros  et  super  ilns  annotaxiones  eti  ones  quorumlibel  indif- 

(erenter,  etiam  ementito  praslo,  et  quod  gravii 

■  nomine  auctoria  imprimant ;  alibi  ■  liam  imptessos  libros  Imjus- 

•  itiiit,  ut  p.  stbac  - 
Bcriptui  imum  vero  !.-■•  el  vulgala  editio,  qoain 

id  imprimatur ;  nulliqne  liceat  imprimere,  vel  imprimi 

dj  tons ;  in  que  illos 
in  naturtUB  vendere,  ai.t  etiam  -.   nisi  primum  ci- 

aminiti  probatjque  fuerinl  lb  Ordi 

■i  ma-  in  caiBone  Concilii  novimmiLateranenaisapposita.     I  t.  -i 

regolaras  fuerint,  ultra  examinationem  tionem  hujuai Ii, 

licentiam  oooqoe  .  petnre  tin'  ii, Mir.  reeognitia 

per  eos  libns,  juxta  formaui  suarum  ordinationum.  Clui  a  uu-m  scripto 


404  APPENDIX. 

eos  communicant,  vel  evulgant,  nisi  antea  examinati,  probatiquc 
fuerint,  eisdem  poenis  subjaccant  quibus  impressores.  Et  qui  eoa 
habuerint,  vel  legerint,  nisi  prodiderint  auctores,  pro  auctoribus  ha- 
beantur.  Ipsa  vero  hujusmodi  librorum  probatio  in  scriptis  detur, 
atque  ideo  in  fronte  libri,  vel  scripti,  vel  impressi,  authentice  appa- 
reat :  idque  totum,  hoc  est,  et  probatio,  et  examen,  gratis  fiat :  ut 
probanda  probentur,  et  reprobenturimprobanda.  Post  hsec,  temeri- 
tatem  illam  rcprimere  volens,  qua  ad  profana  quajque  convertuntur 
ettorquentur  verba  et  sententise  sacrae  Scriptures,  act  scurrilia  scilicet, 
fabulosa,  vana,  adulationes,  detractiones,  superstitiones,  impias  et 
diabolicas  incantationcs,  divinationes,  sortes,  libellos  etiam  famosos: 
mandat,  et  praicipit,  ad  tollendam  hujusmodi  irreverentiarn  et  con- 
temptum,  ne  dc  caetero  quisquam  quomodolibet  verba  Scriptura?  sacrae 
ad  haec  et  similia  audeat  usurpare  ;  ut  omnes  hujus  generis  homines, 
temcratores  et  violatores  verbi  Dei,  juris  et  arbitrii  poenis  per  Epis- 
■copos  coerceantur. 

BES3I0  Q.UINTA.  CELEBRATA  DIE  XVII.  MENSIS  JUN.  MDXLVI. 

Decretum  de  peccato  originuli. 

Ut  fides  nostra  Catholica,  sine  qua  impossibile  est  placere  Deo, 
purgatis  erroribus,  in  sua  sinceritate  integraetillibata  pcrmaneat;  et 
ne  populus  Christianus  omni  vento  doctrinae  circumferatur :  cum 
Serpens  ille  antiquus,  humani  generis  perpetuus  hostis,  inter  plurima 
mala,  quibus  Ecclesia  Dei  his  nostris  temporibus  perlurbatur,  etiam 
de  peccato  originali,  ej usque  remedio  non  solum  nova,  sed  vetera 
etiam  dissidia  excitaverit :  sacro-sancta  cecumenica  et  generalis  Tri- 
dentina  Synodus in  Spiritusancto  legitime congregata,  prasidentibus 
in  ea  eisdem  tri!>us  Apostolieae  Sedis  Legatis,  jam  ad  revocandos  er- 
rantes,  et  nutantes  conrlrmandos  accedere  volens,  sacrarum  Scriptu- 
rarum,  et  sanctorum  Patrum,  ac  probatissimorum  Conciliorum  testi- 
monia,  et  ipsius  Ecclesiss  judicium  et  consensura  secuta,  hcec  de  ipso 
peccato  originali  statuit,  fatetur,  ac  declarat. 

1.  Si  qms  non  confitetar  primum  hominem  Adam,  cum  mandatum 
Dei  in  Paradiso  fuisset  t.ransgressus,  statim  sanctitatem,  et  justitiam, 
in  qua  constitutusfuerat,  amisisse,  incurrissequeperorTensam  proavari- 
cationis  hujusmodi  iram  et  indignationem  Dei.  atque  ideo  mortem, 
quam  antea  illi  comminatus  fuerat  Deus,  et  cum  morte  captivitatem 
sub  ejus  potestate  qui  mortis  deindc  habuit  imperium,  hoc  est,  diaboli, 
totumque  Adam,  per  illam  praevaricationis  oflensam,  secundum  cor- 
pus et  anirnam  in  deterius  commutatum  fuisse :  anathema  sit. 

2.  Si  quis  Adae  pra?varicationem  sibi  soli,  et  non  ejus  propagini, 
asserit  nocuisse;  et  acceptam  a,  Deo  sanctitatem,  et  justitiam,  quam 
perdidit,  sibi  soli,  et  non  nobis  etiam  eum  perdidisse;  aut  inquina- 
tum  ilium  per  inobedientiae  peccatum,  mortem  et  poenas  corporis  tan- 
tum  in  omne  genus  humanum  transfudisse,  non  autem,  et  peccatum, 
quod  mors  est  animse  :  anathema  sit:  cum  contradicat  Apostolo  di- 
centi  i  Per  unum  hominem  peccatum  intravit  in  mundum,  et  per 
peceatum  mors :  et  ita  in  omnes  homines  mors  pcrtransiit,  in  quo 
omnes  peccaverunt. 

3.  Si  quis  hoc  Adas  peccatum,  quod  origine  unum  est,  et  propaga- 
tione,  non  imitatione  transfusum  omnibus,  inest  unicuique  proprium, 


APPENDIX.  405 

vel  pet  humane  naturo  vires,  vel  per  aliud  remedium  aaacrit  tolli, 
quam  per  meritum  aniua  medi  itona  I  Domini  aostri  Jesu  <  'lui-ii,  cjui 
dos  Deo  reconcili  i\it  in  sanguine  sue,  Cactus  nobis  juetitia,  Banctifi- 
catio,  el  redemptio;  aut  neg  it  ij>sum  ( 'hristi  Jesu  meritum  per  l'..ip- 

niu'iiiuiii  in  forma   Ecclesis  ritfi  collatum,  tarn  adu 
quam  parvulis  applicari ;  anathema  sit:  quia  non  esl    diud  nomen 
sub  ccelo  datum  oominibus,  in  quo  oporteat  nos  salvos  fieri.     Undo 
ilia  vox:    Ecce  Agnus  I  >.  i :    Ecce  qui  tolli!  peccata  mundi.    Et 
ilia  :  Quueumque  baptizati  estia,  *  'hristum  induistis, 

1.  Si  quia  parvulos  recentea  ab  uteris  matrum  baptizandos  negat, 
oti.im  si  fuerint  a  baptizatia  parentibua  orti ;  aul  dicil  in  remissionem 
quiuem  peccatorum  eoa  baptizari,  Bed  nihil  ox  Adam  trahere  origi- 
nalis  peccati,  quod  regenerationis  lavacro  Decease  -it  expiari  ad  vitam 
sternam  consequendam :  unde  lit  consequenB,  ul  ineis  forma  Bap- 
tismal^, in  ramissionem  peccatorum,  non  vera,  aed  falsa  intelligatur: 
anathema  sit  duoniam  non  aliter  mtelligendum  est  id  quod  dixit 
toios:  Pet  nmun  hominem  peoeatum  intravil  in  mundum,  et 
oer  peoeatum  mors;  el  its  in  omnes  homines  mors  pertransiit,  in  quo 
omnrs  peccavcrunt :  nisi  quemadmodum  Ecciesia  <  'atholica  ubiqne 
diffusa  semper  intellexit  Propter  banc  enim  regulam  fidei  ex  tradi- 
\  brum  etiam  parvuli,  qui  nihil  peccatorum  in  aemetipsis 

:  ■  committere  potuenmt,  i<lt  6  in  remiaaionem  peccatorum  vera- 
citet baptizantur,  ul  in  <i-  reg»  neratione  mundetur,  quod  generatione 
contraxerunt  Nisi  enim  quia  renatusfueritex  aqua  et  Sprritu  aancto 
non  potest  introire  in  regnum  di. 

.">.  Si  quia  per  Jesu  Christi  Domini  nostri  gratiam,  qua  in  Bap- 
tismatc  contl-rtnr,  reatum  originalis  peccati  remitti  negat  ;  aul  etiam 
ril  non  tolli  totum  id,  quod  veram  et  propriara  peccati  rationem 
dillud  ilnit  t.intnm  raili,  aut  non  imputari:  anathema 
sit.  In  ten  Ltis  enim  nihil  odit  Deua :  quia  nihil  eat  damnationia  He 
qui  vcrc  conscpulti  sunt  cum  Christo  per  Baptisma  in  mortem  :  qui 
non  secundum  carnem  ambulant,  Bed  veterem  hominem exuenti 
noTiim,  qui  secundum  Deum  ereatus  est,  induentes,  innocentea,  im- 
macnlati,  puri,  innoxii,  ac  Deo  dilecti  effeeti  sunt,  heredea^  quidem 

ea  autem  < 'hristi,  ita  ut  nihil  pror- 
ca-li  remaretur.     Manere  autem  in  baptizatis  concupiscentiam,  \<1 
i  -  .  Qodos  fatetur,  •  I  sentit:  qua;  ciim  ad  agonem 
relicts  eere  non  consentientibua,  viriliter  per^  Christi  Jesu 

gratiam  r.  pugnantibus  non  vali  t;   quinirao,  qui  legitime  certaverit, 
coronabitur.     Hanc   concupiscentiam,   quam  aliquando  Apostolus 
ktum  appellat,  aancta  Synodua  dcclarat  Ecclesiam  Cathohcam 
Dunquom  ml  peccatum  appellari,  quod  ver8  et  propria   m 

r,-n  i  -um  sit,  aed  quia  ez  p>  c  1 1  ■"!  peoeatum  incliaat. 

Si  <|uis  autem  contiarium  sensent,  anathi  ma  sit. 

Jarat  tam<  n  !  nodus,  m  '■  ntkaiia, 

eomprehendere  in  hoc  decreto,  ubi  de  peccato  originab  a^itur,  bea- 
iini '.i  immaculatam  virginem  Mariam,  Dei  gemtrieem;  aed  obser 
,.  iU  onsututionea fehcia  recordation^  Sixti  Papa  IV.auh 

poenia  in  dtutionibua  conu  ntis,  <pi  ta  innovat 

slO    SF.XTA,    CEI.F.BKATA    DIF.    XIII.    MEN8M   JAN.    MDXI.VIt. 

D  e.      Proamium. 

Cum  hoc  tempore,  non  sine  mult  mini  animarum  jactura,  it  ■: 


406  appendix. 

ecclesiastics  unitatis  detrimento,  erronea  quadam  disseminata  sit  de 
justificatione  doctrina  :  ad  laudcm  et  gloriam  omnipotentis  Dei,  Ec- 
clesiae  tranquillitateni,  etanimarum  salutem,  sacro-sancta  oDCumeniea 
et  generalis  Tridentina  Synodus,  in  Spiritu  sancto  legitime  congre- 
gata,  praesidentibus  in  ea  nomine  Sanctissimi  in  Christo  Patris  et 
Domini  nostri,  Domini  Pauli,  divina  providentia  Papae  tertii,  Re- 
verendissimis  Dominis,  Dominis  Jo.  Maria  Episcopo  Praenestino 
de  Monte,  et  Marcello  tit.  S.  Crucis  in  Jerusalem  Presbytero, 
sancta?  Romanas  Ecclesiae  Cardinalibus,  et  Apostolicis  de  latere  Le- 
gatis:  exponere  intendit  omnibus  Christi  fidelibus  veram  sanamque 
doctrinam  ipsius  justificationis,  quam  Sol  jnstitife  Christus  Jesus, 
fidei  nostra  auctor  et  consummator,  docuit,  Apostoli  tradiderunt,  et 
Catholica  Ecclesia,  Spiritu  sancto  suggerente,  perpetuo  retinuit ; 
districtius  inhibendo,  ne  deinceps  audeat  quisquam  aliter  credere, 
praedicare,  aut  docere,  quam  praesenti  decreto  statuitur,  ae  decla- 
ratur. 

Caput  I.  De  natures  et  legis  ad  justificandos  homines  imbecillitate. 

Primum  declarat  sancta  Synodus,  ad  justificationis  doctrinam 
probe  et  sincere  intelligendam,  oporter-e,  ut  unusquisque  agnoscat,  et 
iateatur,  quod  cum  omnes  homines  in  prasvaricatione  Ada;  innocen- 
tiam  perdidissent,  facti  immundi,  et  ut  Apostolus  inquit,  naturd 
filii  ira?,  quemadmodum  in  decreto  de  peccato  originali  exposuit, 
usque  adeo  servi  erant  peccati,  et  sub  potestate  diaboli  ac  mortis,  ut 
non  modo  gentes  per  vim  natura?,  sed  ne  Judasi  quidem  per  ipsam 
etiam  literam  legis  Moysi,  inde  liberari,  aut  surgere  possent;  tametsi 
in  eis  libcrum  arbitrium  minime  extinctum  esset,  viribus  licet  atte- 
iiuatum,  et  inclinatum. 

Caput  II.    De  dispensalione  et  mysterio  adventus  Christi. 

GLuo  factum  est,  ut  ccelestis  Pater,  Pater  misericordiarum,  et  Deus 
totius  consolationis,  Christum  Jcsum,  Filium  snum,  et  ante  legem,  et 
legis  tempore,  multis  Sanctis  Patribus  declaratum,  ac  promissum, 
cum  venit  beata  ilia  plenitudo  temporis,  ad  homines  miserit;  ut  et 
Judasos,  qui  sub  lege  erant,  redimeret ;  et  gentes,  quae  non  secta- 
bantur  justitiam,  justitiam  apprchenderent,  atque  omnes  adoptionem 
filiorum  reciperent.  Hunc  proposuit  Deus  propitiatorem  per  fidem 
in  sanguine  ipsius  pro  peccatis  nostris ;  non  solum  autem  pro  nostris, 
«sed  etiam  pro  totius  mundi. 

Caput  HI.'  Qui  per  Chrielum  justijicantur. 


"Veram,  efsi  ille  pro  omnibus  mortuus  est,  non  omnes  tamen  mortis 
ejus  benelicium  recipiunt,  sed  ii  dumtaxal,  quibus  meritum  passionis 
ejus  comniunicatur.  Nam,  sicut  revera  homines,  nisi  ex  semine  Adas 
propagati  nascerentur,  non  nascerentur  injusti;  cumeapropagatione, 
peripsumdumconcipiuntur,  propriaminjustitiamcontrahant:  ita,nisi 
inChristoreriascerentur,numquamjustiticarentur;cuniearenascentia 
per  meritum  passionis  ejus  gratia,  quajustifiunt,  illistribuatur.  Pro 
hoc  beneficio  Apostolus  gratias  nos  semper  ogere  hortatur  Patri,  qui 
dignos  nos  fecit  in  partem  sortis  sanctorum  in  lumine,  et  eripuit  de 


ATPBNDU.  101 

potestate  tcnebrarum,  banstulitque  in  regnum  Filii  dilecti 
in  quo  babemua  redemptionem,  >t  remissioi  ■  itorum. 

Cum  i    I  V.  Iitsinuatur  deacriptio  justifieationia   impii.  ct  modus 
ejus  in  statu  gratia-. 

&uil>us  verbis  just  ili,  -.it  ion  is  impii  descriptioinsinuatur,Ut  sit  tram 
latio  a!-  i'o  statu,  ill  quo  homo   nas.itir  films  |>rimi  ;\  ituin 

gratia1,  el  adoptionis  nliorum  Dt  i.  per  secundum  Adam  Jesum  <  Ihris- 
turn,  ulvatorem  nostrum.  GLua  quidem  translatio  post  Evangelium 
pronralgatum,  sine  lavacro  regenerationis,  aut  ejus  voto,  fieri  non 
potest :  si  i:t  Bcriptum  eal  j  Nisi  quia  renatus  fueril  ei  aqua  ( t  Spiritu 
sancto,  it- mi  [".test  introire  in  regnum  DeL 

Caput  Y.  Denea  ,  rteparationis  ad justificationem  in  aJul- 

tis,  et  undi  sit. 

Declaral  pneten  [uatificationis  exordium  in  adultis  a  Dei 

per  Christum  Jesum  praveniente  gratia  sumendum  esse,  hoc  est,  all 

ejus  vocations,  qua  nullis  eorum  existentibus  ritis,  vocantur;  ut 

qui  per  peccata  1  I  too  averai  er  nit,  per  ejus  excitantem  atque  adiu- 
vanti'in  gratiamad  convertendum  se  ad  su  mi  ipsorum  justificationem, 
riilfin  gratia  libere  asaenliendo,  et  cooperando,  disponantur  :  ita  ut, 
tangents  Deo  cor  hominis  perSpiritus  sancti  illuminationem,  ncquc 
homo  ipse  nihil  omnino  agat,  inspirationem  Ulam  recidfens,  quippc 
qui  illam  ct  abjicere  potest,  neque  tamen  sine  gratia  I  * » -i  movers  se 
a<i  justhi  un  coram  ill<>  libera  sua  voluntate  possit.  Undo  in  sacris 
litteri-,  cum  dicitui  i  <  lonvertimini  ad  me,  et  ego  conwrtur  ad  vos ; 
bbertatis  nostra  admonemur.  Cum  respondemus:  Converts  i 
Domino,  ad  Is,  el  con  vert  emur;  Dei  nos  gratia  praveniri  confitemur. 

Caput  VI.  Modus  pncparalionis. 

Dispont  d  ipsam  justitiam,  dum  i  ivin&gratia 

rt  adjuti,  fidem  ex  audita  concipientes,  libei     otoventur  in  Deum, 
credentes  vera~ease,  qua  divinitua  revelata  el  ,  ■  sunt;  atque 

illlud  in  primis,  a  Deo  juatificari  impium  per  grati  per  re- 

demptionem, qna  est  in  <  Ihristo  Jesu;  el  dum  peceatores  se  esse  in- 
telligentee,  a  divina  iustitia  timore,  quo  utilitcr  concutiuntur,  ad 
oonsderandara  I  >ci  mraericordiam  sc  convertendo,  in  Bpetn  criguntur, 
fidentcs  Deum  silii  propter  ( 'hristum  prophrum  fore ;  illumque  tam- 
quam  omnia  justitia  fontem,  dihgere  incipiunt;  a<-  propterea, mo- 
ventnradveraua  pwseta  per  odium  aliquod,  1 1  <!•  testa  tionem,  bin-  est, 
ier  cam  pcenitentiam,  quam  ante  Baptismum  agi  op  >r» >  i  :  denique, 
uui  proponunt  Buscipere  Ba|  tismum,  inchoare  novam  vitam,  1 1  -cr- 
vare  <li\ina  mandate.  De  hac  diapositione  ecriptum  <>t  i  Acceden- 
tem  ad  Deum  oportel  credere  qt  <pi < »<l  inqnirentibas  se  re- 

muneratorsit  Et,  Confide  tili,  remittuntur  tibi  peccata  tua,  Et, 
Timor  Domini  cx(>cllit  peccatom.  Et,  Pcenitentiam  agite,  et  bap- 
tizetur  unuaquisque  restrain  in  nomine  Jesu  Christi,  in  mmMsinnam 
ttoram  \.-strorum,  et  aecipietis  donum  Spiritua  sancti  El 
Euntesergo  doeete  omaea  mates,  baptizantes  <os  in  nomine  I'atris, 
et  Filii,  it  Spirittti  sancti,  'I  qusecumque  manda\» 

vobis.     Denique,  Praeparate  cor  i  i  vestra  Domino. 


S 


408  APPENDIX. 


Capl'T  VII.  Quid  sit  justificatio  impii,  et  qua:  ejus  causa. 

Hanc  disposition  em  seu  pneparationem  justificatio  ipsa  consequi- 
tur  ;  qusc  non  est  sola  pcecatorum  remissio,  sed  et  sanctilicatio,  et 
renovatio  interioris  hominis  per  voluntariam  Busceptionem  gratis,  et 
donorum,  unde  homo  ex  injusto  fit  Justus,  et  ex  inimico  amicus, 
ut  sit  hcres  secundum  spemvits  sterns.    Hujus  justificationis  causae 
sunt ;  finalis  quidem,  gloria  Dei,  et  Christi,  ac  vita  sterna  :  effieiens 
vero,  misericors  Deus,  qui  gratuito  ahluit,  et  sanctificat,  signans,  et 
urgens  Spiritu  promission is  sancto,  qui  est  pignus  hereditatis  nos- 
tras :  meritoria  autem,  dilectissimus  unigenitus  suus,  Dominus  poster 
Jesus  Christus,  qui,  cum  essemus  innnici,  propter  nimiamcharitatem, 
qua  dilexit  nos,  sua.  sanctissima  passione  in  ligno  crucis  nobis  justi- 
fieationem  meruit,  et  pro  nobis  Deo  Patri  satisfecit :  instrumental 
item,  Sacramentum  Baptismi,  quod  est  Sacramentum  fidei,  sine  qua 
nulli  unquam  contigit  justificatio  :  demum  unica  formalis  causa  est 
justitia  Dei;  non  qua  ipse  Justus  est,  sed  qua  nos  justos  facit  ;  qua 
videlicet  ab  eo  donati,   renovamur   spiritu    mentis  nostis,   et  non 
modo  reputamur,  sed  vere  justi  nominamur,  et  sumus,  justitiam  in 
nobis recipientes,  unusquisque  suam  secundum  mensuram,  quam  Spi- 
ritus  sanctus  partitur  singulis  prout  vult,  et  secundum  propriam  cu- 
jusque  dispositionem,  et  cooperationem.     duamquam,  enim  nemo 
possit  esse  Justus,  nisi  cui  merita  passionis  Domini  uostri  Jesu  Christi 
communicantur :  id  tamen  in  hac  impii  justificatione  fit,  dum  ejus- 
dem  sanctissims  passionis  merito  per  Spiritum  sanctum  charitas  Dei 
diffunditur  in  cordibus  eorum  qui  justificantur,  atque  ipsis  inhsret. 
Unde  in  ipsa  justificatione  cum  remissione  peccatorum  base  omnia 
simul  infusa  accipithomo  per  Jesum  Christum,  cui  inseritur,  fidem, 
spem,  et  charitatem.     Nam  fides,  nisi  ad  earn  spes  accedat,  et  cha- 
ritas, neque  unit  perfects  cum  Christo,  neque  corporis  ejus  vivum 
membrum  efficit.     Q,ua  ratione  verissime  dicitur,  fidem  sine  operibus 
mortuam  et  otiosam  esse.    Et,  In  Christo  Jesu  neque  circumcisionern 
aliquid  valere,   neque  prseputium,  sed  fidem,  quae  per  charitatem 
operatur.    Hanc  fidem  ante  Baptismi  Sacramentum  ex  Apostolorum 
traditione  Catechumeni  ab  Ecclesia  petunt,  cum  petunt  fidem,  vitam 
aeternam  praestantem :  quam  sine  spe  et  charitate  fides  prasstare  non  po- 
test.   Undeetstatim  verbum  Christi  audiunt:  Si  vis  ad  vitamingredi, 
serva  mandata.     ltaque  veram  et  Christianam  justitiam  accipientes, 
cam  ceu  primam  stolam  pro  ilia  quam  Adam  sua  inobedientia,  sibi 
et  nobis  perdidit.  per  Christum  Jesum  illis  donatum,  candidam  et 
immaeulatam  jubentur  statim  renati  conservare,  ut  earn  perferant 
ante  tribunal  Domini  nostri  Jesu  Christi,  et  habeant  vitam  aeternam. 

Caput  VIII.   Quo  modo  inteUigatur,  impium  per  Ji dem  et  gratis 

justificari. 

Cum  vero  Apostolus  dicit,  justificari  hominem  per  fidem,  et  gratis ; 
ca  verba  in  eo  sensu  intelligenda  sunt,  quem  perpetuus  Ecclesise 
Catholics  consensus  tenuit,  et  expressit ;  ut  scilicet  per  fiden.  ideo 
justificari  dicamur,  quia  fides  est  humans  salutis  initium,  funda- 
mentum,  et  radix  omnis  justificationis,  sine  qua  impossible  est 
placere  Deo,  et  ad  filiorum  ejus  consortium  pervenire;  gratis  autern 
justificari  ided  dicamur,  quia  nihil  eorum,  qusjustificationemprsce- 


APPENDIX. 

tlunt,  siva  iiii-  sam  justify  .  tur. 

Bi  i-iiini  unit.  alioquio,  ut 

lus  inqur  ili:i 

p  IX.   Refellitur  inanis  harctionum 

Qmimm  aatem  i  Lam  >it  credere,  usque  remhti,  i. 

- 1  anquam  fais  iii-  divii 

Christum':  nemini  tamen  hduciam  el  certitudinei 

rum  Buorum  ioctanti,  el  in  i  diuiitti, 

vei dimiflt    i  lamest;  cum  ipail  herelii  ismaticos 

ne,  imo  nostra  tempestate  Bit,  el  mags  i  oonl  dam 

Cotholioam  coDtentione  prtedicetui  ni  pietati 

• 
justificatj  'nil  dubil  -  sta- 

tue:-'   -         - s  Justine  !ii>s,  iu'ijiiiii'i!ii|iii'  ..  Jvi,  ac  justili- 

cari,   Disi  cum,  <('. 
atqae  hoc  sola  fide  absoluii  quasi  qui 

nan  t-ro'lit,  de    Dei   prominsM,   deque  m- >rd ^  ci   resu 
Chri>:i  afficacia  dubiut.     Nam  sicut  Demopiusde  Dei  misericordia, 

•\  meriao,  deque  Baerameoturam  virtute  .  I 
del>et :  sk  quiliUt,  dam  seipsum,  suamque  propriam  infirmil  item  et 
indispositionem  respicit,  d 

o&m  nallus  scire  vsloat  certitui  ■  i,  cui  nun  potest  sub 

hlnwn,  se  gratiam  Dei  ease  conseeal 

Capl'T  X.   Dj  acreptccju*:  '<  incremcnto. 

vir- 
tute in  \irtut>  inti^r,  it  1:1  diem: 
hoc  est  mortificand  i  jus- 
t iii-K  in  •■  it 
Ecclesiie,  in  ipsa  justili  i  p<  r  Christi 

it,  ntqm  rum 

1 
busjustificatui  hoi  flde  tantum.     Hoc  verdji 

rnmcntum    |  .  cum  orat :    D.i  nobis,    Domine, 

lidci  tugmentum. 

CAPUT  XI.  Dc  obsereatione  rr.andalorum,  d-  I  Hate 

et  itnpossibilil 

y, 

rum  putarc  J 
suii  aintlirm  iti    pi  at),    l  '•  i  , 

ad  ofaaervandom  ease  impossibilia.     Nam   Deus  im| 
jubet,  scd  jubt  racere  qi  ;uod 

non  .  Ijuvat    ul  non 

sunt,  cuius  j  filii 

[ 
tatur,  servant  serai  .-.mo  auxi 

-  ,-.-.     I .:  •  •  ■    ■   .  in  I  ruantunrnis  saneti 

ct  juA'i  in  levia  saltern  ct  quotidians  tia  dkonl 


410  APPENDIX. 

peccata  quandoquc  cadant,  non  propterea  desinunt  esse  justi.  Narfl 
justorum  ilia  vox  est  et  humilis,  et  verax  :  Dimitte  nobusdebita  nos- 
tra. Q.uo  fit,  ut  justi  ipsi  co  magis  se  obligates  ad  ambulandum  in 
via  justitiae  sentire  debeant,  quo  liberati  jam  a  peccato,  servi  autem 
facti  Deo,  sobrie,  juste,  et  pie  viventes  proficeretpossint  per  Christum 
Jesum,  per  quern  aecessum  habuerunt  in  gntiam  istam.  Deus- 
namque  sua  gratia  seme!  justificatos  non  deserit,  nisi  ab  eis  prius 
destratur.  Itaque  nemo  sibi  in  sola  fide  blandiri  debet,  putans  fide 
solaseheredemesseconstitutum,  hereditatemqueconsecuturum,  etiam 
si  Chnsto  non  compatiatur,  ut  et  conglorificetur.  Nam  et  Christus 
ipse,  ut  inquit  Apostolus,  cum  esset  Pilius  Dei,  didicit  ex  iis  qua? 
passus  est,  obedientiam;  et  consummatus,  factus  estomnibas  obtcm- 
perantibus  sibi  causa  salutis  sterna?.  Propterea  Apostolus  ipse  monet 
justificatos,  dicens:  Nescitis  quod  ii  qui  in  stadio  currunt,  omnes 
quidem  currunt,  sed  unus  accipit  braviumT  sic  currite  ut  compre- 
hendatis.  Ego  igitur  sic  curro,  non  quasi  in  incertum ;  sic  pugno, 
non  quasi  aerem  verberans,  sed  castigo  corpus  meum,  et  in  servitu- 
tem  redigo  :  ne  forte,  cum  aliis  praxlicaverim,  ipse  reprobus  efficiar. 
Item  princeps  Apostolorum  Petrus :  Satagite,  ut  per  bona  opera 
certain  vestram  vocationem  et  electionem  faciatis ;  haec  enim  fa>- 
cientes,  non  peccabitis  aliquando.  Unde  constat  eos  orthodoxa?  re- 
ligionis  doctrinse  adversari,  qui  diennt,  justum  in  omni  bono  opere 
saltern  venialiter  peccare,  aut,  quod  intolerabilius  est,  poenas  seternas 
mereri :  atque  etiam  eos  qui  statuunt  in  omnibus  operibus  justos  pec- 
care, si  in  illis  suam  ipsorum  socordiam  excitando,  et  sese  ad  cur- 
rend  urn  in  stadio  cohortando,  cum  hoc,  ut  in  primis  glorificeturDeus> 
mercedem  quoque  intuenlur  ffiternam  :  cum  scriptum  sit:  Inclinavi 
cor.meum  ad  faciendas  justificationes  tuas  propter  retributionem.  Et 
de  Mose  dicat  Apostolus,  quod  respiciebat  in  remunerationem. 

Caput  XII.  Pradestinationis  tcmcrariam  prccsumplionem  caverse- 

dam  esse. 

Nemo  quoque,  quamdiu  in  hac  mortalitate  vivitur;  de  arcano  dl- 
vinffi  pradestinationis  mysterio  usque  adeo  pnesumere  debet,  utcerto 
statuat  se  omnino  esse  in  numero  prsedestinatorum:  quasi  verum 
esset,  quod  justirjeatus  aut  amplius  peccare  non  possit ;  autr  si  pec- 
caverit,  certain  sibi  resipicentiam  promittere  debeat.  Nam  nisi  ex 
speciali  revelatione,  sciri  non  potest,  quos  Deus  sibi  elegerit. 

Caput  XIII.  De  pcrscveranticc  muncre. 

Similiter  de  perseverantiae  munere,  de  quo  scriptum  est :  CLui  per- 
severaverit  usque  in  finem,  hie  salvus  erit :  quod  quidem  aliunde 
haberi  non  potest,  nisi  ab  eo  qui  potens  est  cum,  qui  stat,  statuere, 
ut  perseveranter  stet,  et  cum  qui  cadit,  restituere :  nemo  sibi  certi, 
aliquid  absoluta  certitudine  polliceatur ;  tametsi  in  Dei  atrxilio  fir- 
missitnam  spem  collocare  et  reponere  omnes  debent.  Deus  enim, 
nisi  ipsi  illius  gratis  defuerint,  sicut  coepit  opus  bonum,  ita  perficiet, 
operans  velle,  et  perficere.  Verumtamen  qui  se  existimant  stare, 
videant  ne  cadant ;  et  cum  timore  ac  tremore  salutem  suam  operen- 
tur  in  laboribus,  in  vigiliis,  in  eleemosynis,  in  orationibus,  et  obla- 
tionibua,  injejuniiset  castitate.     Formidare  enim  debent,  scientes 


\1I'K.M>IX.  1  1  1 

quod  in  ■peso  ^lorisv  ft  nonddm  in  gloriam  rcnati  sunt,  <1<-  pu<;na 
•juip  rapen  st  cum  carne,  com  tnando,  cum  diabolo ;  in  <ju:'  v "'' 
mm  non  poasunt,  nisi  cum  Dei  gratia  Apoatolo  qbtemperent,  di- 
centi:  Debitores sumua  non  carni,  ul  ,-ecundum  carnem  mamas; 
si  mini  secundum  carnem  \ixeritis,  moriemini:  si  autera  aphitu  beta 
carnis  mortificaveritiB,  metis. 

I  '  IPXJT  XIV.  D  tl  ecrum  rcparatione. 

Q,ui  vcr6  abacceptajustificationis  gratia  per  peccatam  excidernnt, 
rnrsus  justificari  |  cum,  excitante  Deo,  pet  Poenitantisj  8ar 

cramentutn,  merito  '  'liristi,  amiaaam  gratiam  recuperare  procoraTe- 
rint.  Hie  enim  justificationis  modus  eat  lapai  reparatio,  quam  sc- 
cundam  post  nauiragium  deperdita  gratis  tabula m  aancti  Patreaapte 
nuncuparunt.  Etenim  prone  qni  poal  Baptiamnm  in  peccata  la- 
buntur,  ChristUB  Jesna  Sacramentum  in>tituit  Poenitentic,  cum 
dixit:  Accipite  Sptrhum  Banctum:  quorum  remiaeritin  peccata,  rc- 
mittunturcis;  et  quorum  retiinx  ritis.  n  tenta  wiit.    Ul  luni 

est,  Christiani  Dominie  pcsnHentiam  poal  lapsum  multo  aliam  < 
Baptismali;  eaque contineri  non  modo  cessationem  a  peccatis,  it 
ebroradetestationem,  ant  cor  contritum  et  hunuHatum,  verumetiam 
eorumdi'm  sacramentalem  <  tonfestionem  saltern  in  vuto,  et  suo tem- 
pore fa  it  in!. mi.  'i  aacerdotolem  Absolutionem ;  itemque  Batisfac- 
tionem  per  jt junia,  eleemosynas,  oratiotaes,  ct  alia  |>i;i  spiritualis 
\\lee  exercitia  ;  non  qnidem  pro  j>o?na  seterna,  qux  vel  Sacramento, 
vel  Sacramenti  voto  una  cum  culpa  remittitur,  Bed  pro  poena  tem- 
poral ;  qus,  at  Bacne  Liltene  decent,  non  tota  semper,  ut  in  Bap- 
tamo  fit,  ilimittitur  illis,  qui  gratia'  Dei  quam  scceperant,  ingrati 
Spiritnm  aanctum  contrictavernnt,  et  tempi  am  Dei  violate  non  sunt 
\eriti.  Do  qua  |  u-nili-ntia  scriptum  est:  Mtinnr  esto  and  J  e\<  i 
deris :   age  pesnitentiam,   et  prima  c     Et  iterant :   Qua? 

secundum  Dtum  tri-litia  eat,  |  <i  nitentiam  in  aalutem  itabilem  ope- 
ratur.  Et  rands:  Ponu'entiam agile, et  fecite  frnctUB ttignosPesnt* 
tentia;. 

CAPUT  XV  QuolibctmorlalipcccatoamUti  gratiam,  scd  nov  fidtm. 

Adversus  rtiam  hominum  quorumdam  caOida  ingenia,  qui  per 
dulces  sennones,  et  benedictionefl  sedncunt  corda  innocentinm, 
remlum  est,  non  modd  infidetitate,  per  quam  et  ipsa  tides  amittitur, 
sed  eti.nn  qooconque  alio  mortaK  |)eccato,  qoamvifl  non  amittitur 
fides,  tcceptamjoetificatii  nis gratiam  amitti:  divina  legis  doctrinam 
defendendo,  qua;  ■  regno  Dei  non  sordini  infideles  exclodit,  aed  et 
fideJea  qooqoe,  fbrniearioa,  adoheroa,  molles,  maacnlorum  concabi- 
tores,  fures.  avaroa,  ebriosos,  maledicoa,  rape  nosque  omnea 

qui  letalia  committont  peccata;  aqaibuscam  divina  gratia  adju- 
racnto  abstincri'  possum,  et  pro  :  !hristi  gratia  separantur. 

CaPLT  XVI.    De  frurtu  j  hor  est,  de  merito  bonorum 

operum,  deque  ijtsiits  mcriti  ratione. 

Hac  igkar  ratioae  jnatificatis  bonninibm  do  grabsja 

uerpetud  consersaverint,  we  amiseam  recaperaverint,  proponeada 
sunt  Apoatoli  \crl>a:  Abandato  in  omni opexe bono,  scientesqadd 


4i£  appendix. 

labor  vestet  non  est  inanis  in  Domino.  Non  enim  injustus  est  Deus, 
ut  oblivisc  ltur  opens  vestri,  et  dilectionis  quahl  ostcndistis  in  nomine 
ipsius.  Et,  noiile  amittere  conSdentiam  vestrair^  quaa  magnam  habet 
rcmunerationem.  Atque  ideo  bene  operantibus  usque  in  finein,  et 
in  Deo  sperantibus,  proponenda  est  vita  aeterna,  et  lamquam  gratia 
filiis  Dei  per  Christum  Jesum  misericorditer  promissa,  et  tamquam 
merces  ex  ipsius  Dei  promissione  bonis  ipsorum  operibus  et  mcritis 
fideliter  reddenda.  Haec  est  enim  ilia  eorona  justitiae,  quarn  post 
suum  certamen  et  cursum  repositam  sibi  esse  aiebat  Apostolus,  d 
justo  Judice  sibi  reddendam  :  non  solum  autem  sibi,  sed  et  omnibus 
qui  diiigunt  adventum  ejus.  Cum  enim  ille  ipse  Christus  Jesus 
tamquam  caput  in  membra,  et  tamquam  vitis  in  palmites,  in  ipsos 
justilieatos  jugiter  virtutem  influat;  qus  virtus  bona  eorum  opera 
semper  antecedit,  et  comitatur,'  et  subsequitur,  et  sine  qua  nullo 
pacto  Deo  grata  et  meritoria  esse  possent ;  nihil  ipsis  justificatis  am- 
plius  deessc  credenduin  est,  quo  minus  plcnc  illis  quidem  operibus, 
qua  in  Deo  sunt  facta,  divince  legi  pro  hujus  vitae  statu  satisfecisse, 
et  vitam  asternam  suo  etiam  tempore,  si  tamen  in  gratia  deccsserint, 
consequendam,  vere  promcruissecenseantur:  cum  Christus,  Salvator 
poster,  dicat :  Si  quis  biberit  ex  aqua  quam  ego  dabo  ei,  non  sitiet 
in  Eeternum,  sed  fiet  in  eo  fons  aquas  salientis  in  vitam  sgternam. 
Ita  neque  propria  nostra  justitia,  tamquam  ex  nobis  propria  statuitur  : 
neqiu-  ignoratur,  aut  repudiatur  justitia  Dei.  Q,ua3  enim  justitia 
nostra  dieitur,  quia  per  earn  nobis  inhsrentem  justificamur ;  ilia 
eadem  Dei  est,  quia  a  Ueo  nobis  inlunditur  per  Christi  meritum. 
Neque  vero  illud  omittendum  est,  quod  licet  bonis  operibus  in  sacris 
Litteris  usque  adeo  tribuatur,  ut  etiam  qui  uni  ex  minimis  suis  po- 
tum  aqua?  frigidse  dederit,  promittat  Christus  eum  non  esse  sua 
mercede  cariturum :  et  Apostolus  testctur,  id  quod  in  praesenti  est 
momentaneum,  et  leve  tribulationis  nostras,  supra  modum  in  subli- 
mitate  aeternum  gloriae  pondus  operari  in  nobis :  absit  tamen,  ut 
Christianus  homo  in  se  ipso  vel  confidat  vel  glorietur,  et  non  in  Do- 
mino :  cujus  tanta  est  erga  omnes  homines  bonitas,  ut  eorum  velit 
esse  merita,  qus  sunt  ipsius  dona.  Et  quia  in  multis  oflendimus 
omnes ;  unusquisque  sicut  misericordiam  et  bonitatem,  ita  severitatem 
et  judieium  ante  oculos  habere  debet,  neque  se  ipsum  aliquis,  etiam 
si  nihil  sibi  conscius  fuerit,  judicare  ;  quoniam  omnis  hominum  vita 
non  humano  judicio  examinanda  et  judicanda  est,  sed  Dei :  qui  il- 
Iuminabit  abscondita  tenebrnrum,  et  manifestabjt  consilia  cordium: 
et  tunc  laus  erit  unicuique  a  Deo,  qui,  ut  scriptum  est,  reddet  uni- 
cuique  secundum  opera  sua. 

Post  hanc  Catholicam  de  justificatione  doctrinam,  quam  nisi  quis- 
que  fideliter /irmiterquereccperit,  justificarinonpoterit,placuitsanct33 
Synodo  hos  Canones  subjungcre,  ut  omnes  sciant,  non  solum  quid 
tenere  et  sequi,  sed  etiam  quid  vitare  et  fugere  debeant. 


De  Justificatione. 

Canon  1.  Si  quis  dixerit,  hominem  suis  operibus,  qua?  vel  per 
humans  naturae  vires,  vel  per  legis  doctrinam  nant,  absque  divina  per 
Jesum  Christum  gratia  posse  justificari  coram  Deo;  anathema  sit. 

2.  Si  quis  dixerit,  ad  hoc  solum  divinam  gratiam  per  Christum 
J^sum  dari,  ut  faeilius  homo  juste  vivere,  ac  vitam  aet^nam   pro- 


AITENDIX.  413 

moron  poaaii ;  quasi  per  liberom  arbitri  itiautrumque,  Red 

I  iim-ti  ci  difficulter  rjceuil  ;  an  ithema  su. 

si  qui-;  dixerit,  tine  preveniente  Spiritua  sancti  inspiratione, 
•tque  ejus  adjutorio,  bominetn  credere,  aperare,  diligere,  aol  poeni- 
tete  i"'--.  aeol  oportet,  ut  ei  jDjtificationis  gratia  conferatnr:  ana- 
thema  su. 

4  Si  quis  dixerit,  hberum  boffiinu  arbitrium  ■  Deo  matum,  ct  cx- 
citatum,  nihil  cooperari  aasentiendo  Deoexcitaiiti,  atque  vocanti,  quo 
ad  obttnendam  juatificationia  gratiam  >o  disponat,  ac  prasparet ;  neque 
posse  dissentiiv,  si  \elit,  nd  \elut  in  mime  quoddam  niliil  ommnd 
agcre,  merdque  passive  nh  tnathema  ait. 

5.  Si  quis  liberom  hominis  arbilrium  post  Ada?  peecatam  anriasum 
ct  extinetum  ease  dixeritj  aul  rem  aaae  de  solo  titulo,  imd  titulum 
sine  re,  figmentum  denique  ■  Bataoa  invectum  in  Eccleaiam ;  ana- 
thema sit. 

6.  Si  quis  dixerit,  n  m  eaae  in  potestate  hominis  riaa  suas  malas 
■acere,  sea  main  opera,  ita  ut  bona,  Deum  operari,  non  permissive 
aol  inn.  nd  etiam  propria,  it  per  ae;  adeo,  ut  sit  proprinm  ejus  opus 
non  minus  proditio  Judas,  quai  I'.uili  i  anathema  sit. 

7.  Si  quis  dixerit,  opera  omni  ante  jnatificationam  limit, 
quacumque  ratione  ft  1 1  Bint,  l  tta,  vel  odium  Dei  me- 
reri ;  aut,  quanto  rehementius  quia  nititur  ae  diaponere  ad  gratiam, 
tanto  emu  grarius  peccare;  anathema  sit. 

h.  Si  quia  dixerit,  gebennai  metum,  per  quern  ad  miaericormam 
Dei  de  pwcaris  dolenda  confugimue,  vel  a  peocando  ahstincrnus, 
pecra turn  esse,  aut  peccatoree  pejorea  ftcere;  anathema  sit. 

9.  Si  quia  dixerit,  sola  fide  impiuin  juatificari,  ita  ut  intclligat  nihil 
aliud  requiri,  quod  ad  justifications  gratiam  consequendam  coopen- 
tur,  ct  nulla  ex  parte  ueccoao  esse  cum  sua;  voluntatis  motu  prtcpa- 
rari,  atque  disponi;  anathema  -it. 

10.  Si  quis  dixerit,  homines  sine  < 'hristi  justitia,  per  quam  nobis 
meruit,  juatificari,  aut  per  earn  ipwam  fbrmaliter justoa  esse;  ana- 
thema sit. 

11.  Si  quis  dixerit,  homines  juatificari  \tl  aott  impotatione  joa- 
titia;  Chriati,  fd  aoM  pecoatomm  remiasione,  exclua4 gratia,  it  cba> 

ritate,   qus  in  COIthbtU  eorum   pet  Spiritum   sanctum  ilillundatur, 

atque  Una  inhasreat;  antetiam  gratiam,  qua,  juatificamnr,  aaaa  tan- 
tum  lavoriiii  Dei;  anathema  sit. 

1J.  Si  quis  dixerit,  fidem  justificantem  nihil  aliud  esse  quam  fidu- 
eiam  ilivin.-i'  mtsericordiss,  peccata remittentia  propter Chnstum;  vel 
earn  Cduciam  solam  eaae,  qua  jnatificamnr :  anathema  .-it. 

13.  Si  quis  dixerit,  omni  bomini  ad  remiasionem  peccatorumaaae- 
quondam  ixmaaaiiiim  eaae,  ut  csedal  certd,  •    uOa  ha>sita- 

tione  propria  iniirmit  itis  at  indiapositionis  peocal  i  -i  ■  i «  bm  H-missa; 
anathi'ina  sit. 

14  Si  quis  dixerit,  homincm  u  peccatis  abaolri,  ac  juatificari  ex 
co,  quod  ae  abaolri  ac  juatificari  certo  credat;  au(  aeminem  vera 
esse  jnatificatom.  nisi  qui  end  Ml  natificatum,  et  hac  sold  fide 

abeolutionem  i-t  ju-ti:i  inathema  -u. 

15.  Si  quis  dixerit,  hominem  rcnatuin  et  justiticalum  tencri  cx- 
fide  ad  crcdenduui,  w  certo  «sse  in  numcro  predestinatorum  ;  ana- 
thema sit. 

16.  St  quia  magnum  illud  usque  in  finem  pereevcrantia  donum  ao 

35* 


414  APPENDIX. 

certo  habiturum,  absoluta  et  infallibili  certitudine  dixerit;  nisi  hoc 
speciali  revelatiohe  didiceritj  anathema  sit. 

17.  Si  quis  justificationis  gratiam  non  nisi  prasdcstinatis  ad  vitam 
contingere  dixerit ;  reiiquos  vera  omnes  qui  vocantur,  vocari  quidem, 
sed  gratiam  non  accipere,  utpotu  divina  potestate  pradeslinatos  ad 
malum  ;  anathema  sit. 

18.  Si  quis  dixerit,  Dei  pracepta  liomini  etiam  justificato,  ct  sub 
gratia  constituto,  esse  ad  observandum  impossibilia;  anathema  sit. 

19.  Si  quis  dixerit,  nihil  praceptum  esse  in  Evangelio  prater 
fidem,  cetera  esse  indifferentia,  neque  pracepta,  neque  prohibita, 
sed  libera  ;  aut  decern  pracepta  nihil  pcrtinere  ad  Christianos  ;  ana- 
thema sit. 

20.  Si  quis  hominem  justificatum,  ct  quantumlibetperfectum,  dix- 
erit non  teneri  ad  observantiam  mandatorum  Dei,  et  Ecclesire,  sed 
tantum  ad  credendum  ;  quasi  vero  Evangeliuin  sit  nuda  et  absoluta 
promissio  vita?  a;terna?,  sine  conditione. observations  mandatorum; 
anathema  sit. . 

21.  Si  quis  dixerit,  Christum  Jesum  a  Deo  hominibus  datum  fuisse 
ut  redemptorem,  cui  lidant;  non  etiam  ut  legislatorcm,  cui  obediant ; 
analhtna  sit. 

22.  Si  quis  dixerit,  justificatum,  vel  sine  speciali  auxilio  Dei,  in 
accepta  justitia  perse verare  posse,  vel  cum  eo  non  posse;  anathema 
sit. 

23.  Si  quis  hominem  semel  justificatum  dixerit  amplius  pcccare 
non  posse,  'neque  gr.r  iva  amittere,  atque  ideo  eum  qui  labitur,  et 
peccat,  numquam  vert  iliisse  justificatum  ;  aut  contra,  posse  in  tota 
vita  peccata  omnia,  etiam  venialia,  vitare,  nisi  ex  speciali  Dei  pri- 
vilegio,  quemadmodum  dc  beata  Virgine  tenet  Ecclesia ;  anathema 
sit. 

24.  Si  quis  dixerit,  justitiani  accepinm  non  conservari,  atque  etiam 
augeri  coram  Deo  per  bona  opera ;  sed  opera  ipsa  fructus  solum- 
modo  et  signa  esse  justificationis  adepts?,  non  autem  ipsius  augendre 
causam ;  anathema  sit. 

25  Si  quis  in  quolibet  bono  opere  justum  saltern  venialiter  pec- 
care  dixerit,  aut,  quod  intolerabilius  est,  mortaliter;  atque  ided 
poenas  a?ternas  mereri;  tantumque  obid  non  damnari,  quia  Deus  ea 
opera  non  imputet  ad  damnationem  ;  anathema  sit. 

26.  Si  quis  dixerit,  justos  non  debere  pro  bonis  opcribus,  quae  in 
Deo  fuerint  facta,  exspectare  et  spcrare  aeternam  retributionem  a 
D^jo  per  ejus  misericordiam,  et  Jesu  Christi  meritum,  si  bene  agendo, 
et  divina  mandata  custodiendo  usque  in  finem  persevcraverint ;  ana- 
thema sit. 

27.  Si  quis  dixerit,  nullum  esse  mortale  peccatum,  nisi  infideli- 
tatis,  aut  nullo  alio,  quantumvis  gravi  et  enormi,  praterquam  infide- 
litatis  peccato,  semel  acceptam  gratiam  amitti ;  anathema  sit. 

28.  Si  quis  dixerit,  amissa  per  peccatum  gratia  simul  et  fidem 
semper  amitti;  aut  fidem,  quag  remanet,  non  esse  veram  fidem,  licet 
non  sit  viva;  aut  eum,  qui  fidem  sine  charitate  habet,  non  esse 
Christianum  ;  anathema  sit. 

29.  Si  quis  dixerit,  cum,  qui  post  Baptismum  lapsus  est,  non 
posse  per  Dei  gratiam  resurgere,  aut  posse  quidem,  sed  sola  fide 
amissam  justitiam  recuperare  sine  Sacramento  Poenitentise,  prout 
sancta  Romana,  et  universalis  Ecclesia,  a  Christo  Domino,  et  ejus 


APPENDIX.  I  |    i 

: 
I    Bit. 

'    ; 
ittr,  el    i.  i  lefi 

dixerit,  nl  nullum  reatus  pcens  temj 

ill  !i  vrl  in  futUfO  ill   •  'III  r, rio- 

rum I ;  nnatl 

:;i  •.  dam  intuit i :  mcr- 

3*2.  Si  "na 

nr    non   <i;i!  It,  i;isum 

Jen 
leritnm,  cujus  vivum  mi  mbrum  >  st,  Sunt,  non  »ere  morcri 

-i  1  imiMi 

;um: 

anathema  -it. 

per  banc  doctrinam  Catholi  Sta- 

tion im,  aliqoa  ei 

parte  gloria   Dei,  vel  meriti  ri,  e! 

nnn  j tot •  «trw,  Dei  i     liqae  ic  <  'Im-ui  J 

i  illu.-tnri;  anathem  i  sit. 

SIS  MART  II  MnXLVlI. 

Ii'retuii  dc  Sacramentia.     Prooemium. 

Ac'  eonsunnnatiotem  salntaria  de  justificatione  doctrine,  gun  in 

mum  Patrura  •  promcd> 

e  mncii  smtub  Eecleeis  Sacra- 

_.tc.  perqi amis  vera  juatitia  vel  incipit,  velcceptaau- 

■  vel  i!  Propti  a  :ameni   ■ 

■.  Spiritu  -  _rata, 

I 

<  linrinarj 

turn  di  !  atrihua 

n  <ir  novo  'juff 

puril  iti,  >  t  .!i  '  lii'-nmt, 

ripturarnm  <i>wtr i ■ :  is  traditionibi 

aliorum  «  ■  oi  Lhorum  et  Patrum  ntea 

[ui  Bup  rsuut 
.  operia  pertectioneja,  dainceps,  divino  Spiritu  adjavante, 
editura, 

1 1     -  - 

|.  -i  |   is  dixerit,  S 

n  I  ['.ui 
iicni.  Eui 
■'.  nti.iiii.  I'.\ir.  I  '  »r.lmeiu,  ft  Mutri 

nium;  ant  etiam  abqoad  horani  r''" 

2    Si  qnis  dixeril 
anti  | 
ritui  extami ;  ana  therm 


416  APPENDIX. 

3.  Si  quis  dixerit,  h:ec  septem  Sacramenta  ita  esse  inter  se  paria, 
ut  nulla  ratione  aliud  sit  alio  dignius;  anathema  sit. 

4.  Si  quis  dixerit,  Sacramenta  nova?  legis  non  esse  ad  salutem 
necessaria,  sed  supertlua  ;  et  sine  eis,  aut  eorum  voto  per  solam  fidem 
homines  a.  Deo  gratiam  justificationis  adipisci ;  licet  omnia  singulis 
necessaria  non  sint ;  anthema  sit. 

5.  Si  quis  dixerit,  hxc  Sacramenta  propter  solam  fidem  nutriendam 
institute  fuisse  ;  anathema  sit. 

6.  Si  quis  dixerit,  Sacramenta  novae  legis  non  continere  gratiam, 
quam  significant,  aut  gratiam  ipsam  non  ponentibus,  obicem  non 
conferre,  quasi  signa  tantum  externa  sint  acceptae  per  fidem  gratia) 
vel  justitiae,  et  notae  quaedam  Christianas  professionis,  quibus  apud 
homines  discernuntur  fideles  ab  infidelibus;  anathema  sit. 

7.  Si  quis  dixerit,  non  dari  gratiam  per  hujusmodi  Sacramenta 
semper,  et  omnibus,  quantum  est  ex  parte  Dei,  etiam  si  rite  ea  sus- 
cipiant,  sed  aliquando,  et  aliquibus  ;  anathema  sit. 

8.  Si  quis  dixerit,  per  ipsa  novae  legis  Sacramenta  ex  opere  ope- 
rato  non  conferri  gratiam,  sed  solam  fidem  divinae  promissionis  ad 
gratiam  consequendam  sufficere ;  anathema  sit. 

9.  Si  quis  dixerit,  in  tribus  Sacramentis,  Baptismo  scilicet,  Con- 
firmatione,  et  Ordine,  non  imprimi  characterem  in  anima,  hoc  est, 
signumquoddam  spiritale,  et  indelebile,  unde  ea  iterari  non  possunt  j 
anathema  sit. 

10.  Si  quis  dixerit,  Christianos  omnes  in  verbo,  et  omnibus  Sa- 
cramentis administrandos  habere  potestatem ;  anathema  sit. 

11.  Si  quis  dixerit,  in  ministris,  duin  Sacramenta  conficiunt,  et 
conferunt,  non  requiri  inzentionem  saltern  faciendi  quod  facit  Eccle- 
eia ;  anathema  sit. 

12.  Si  quis  dixerit,  mmistrum  in  peccato  morttli  existentem,  modo 
omnia  essentialia,  quae  ad  Sacramentum  conficiendum,  conferen- 
dum  pertinent,  servaverit,  non  conficere,  aut  confeire  Sacramentum ; 
anathema  sit. 

13.  Si  quis  dixerit,  receptos  et  approbatos  Ecclesiae  Catholicae 
ritus,  in  solemni  Sacramentorum  administratione  adhiberi  consuetos, 
aut  contemni,  aut  sine  peccato  a  ministris  pro  libito  omitti,  aut  in 
novos  alios  per  quemcumque  Ecclesiarum  Pastorem  mutari  posse  ; 
anathema  sit. 

Db  Baptismo. 

Canon  I.  Si  quis  dixerit,  Baptismum  Joannis  habuisse  eamdem 
vim  cum  Baptismo  Christi ;  anathema  sit. 

2.  Si  quis  dixerit,  aquam  veram  et  naturalem  non  esse  de  neces- 
sitate Baptismi,  atque  ideo  verba  ilia  Domini  nostri  Jesu  Christi  : 
Nisi  quis  renatus  fuerit  ex  aqua  et  Spiritu  sancto,  ad  metaphoram 
aliquam  detorserit ;  anathema  sit. 

3.  Si  quis  dixerit,  in  Ecclesia  Romana,  quae  omnium  ecclesiarum 
mater  est,  et  magistra,  non  esse  veram  de  Baptismi  Sacramento  doc- 
trinam ;  anathema  sit. 

4.  Si  quis  dixerit,  Baptismum,  qui  etiam  datur  ab  heereticis  in 
nomine  Patris,  et  Filii,  et  Spiritus  sancti,  cum  intentione  faciendi 
quod  facit  Ecclesia,  non  esse  verum  Baptismum  j  anathema  sit. 


,,  ,  ,  m»ix.  -i  I  7 

b.  Si  quia  dixcrit,  Baptiamum  libciuin  case,  hoc  eat,  qod  di 
Barium  !-:  -  dutcm ;  an  itbera  1  -it. 

li.  Si  quia  ducrit,  baptizutum  iwn  posse,  eliaoi  >i  velit, 
amitl  uutmcumque  |"  ca  t,  ni  ■  ..it. 

Si  quia  Jixeri  .-mum  ipsum,  boUus  t.m- 

tum  Gdei  m  aulcm  univi 

anathema  >it. 

i   -  Ec- 

\  arc 
noo  tcueautur,  n.  iucriiit ;  ana- 

thema  -n. 
• .   | 
cepti  Diemoriam,  ut  vota  ptisiniun  limit,  \i  pro- 

-  in  Bapti  .  ut,  quasi 
parea,  el             [uam  profcaai  sunt,  dutrahatur,  cl  iplismo; 

i  bit. 

It'.   Si  quia  dixt-rit,   i  :n  fiunt, 

niitione,  el  fide  .-  I  ,  ti.-u.i  \«1  duuitli,  vel  venialia, 
fieri ;  an 

11.  Si  quis  lii.M-rit,  verum,  et  riti:  collatum  Baptiamum  it<  minium 
Llli,  qui  apud  i  iverit,  cumad  poenitea- 

ti.iin  convertitur  ;  . 

12.  Si  i[uis  dixerit,  nemii     •  '  un,  ni  i  i 

f'hri-'  irticulo;  anatl  i  ma  sit. 

li!.  Si  quia  i:i\rrit,  porvulos,  <6  quod  m  i  non  habent, 

inter  fid  ropterea, 

cum  i  dtacretioTua perveniren 

t  ir--  ■>.  dtti  ooTUm  Baptisma,  quam  eoe  non  actu  proprio  credentes 
baptizari  in  s>>l;i  fide  C  inathem 

11.  3i  quia  dixerit,  hujusmodi  pan  tizal  i  adoleve- 

rint,  inter  .  an  rata  a  b  i  it,  quod  patrini  eorum 

nomine,  dum  baptizarentur,  poll  mile  respende- 

rin>.  buo  i  -r  arbitrio  relinquend  lu)  interim  poena  a  I  t  Jhria- 

tianam  vitam  i  nisi  ut  u!>  Eucbaristis  aliorumqu 

mentorum  [>. -.  <it. 

De  ' 

Canon  1,  Si  quia  dixerit,  Confirmationera 

mentum  ; 
aut  <>lim  nihil  nliml  fuig 

-  '\i  ni  fidi  - 1  ,i  I  '.<■•'■ 

:    -It. 

|uis  dixerit,  iniurios  iritoi  aan<  >n- 

3-  nfinn.il  ion  is  ordinarie   i  miniatrum 

non  i  - .!.  tern  ;    • 

thema  sit. 

niR 


418  APPENDIX. 

ritu  sancto  legitime  congregata,  praasidentibus  in  ea  eisdem  sanctffi 
Sedis  Apostolicce  Legato,  et  Nuntiis,  etsi  in  eum  finem,  non  absque 
peculiari  Spiritiis  sancti  ductu  et  gubematione  convenerit,  ut  veram 
et  antiquam  de  fide  et  Sacramentis  doctrinam  exponeret,  et  ut  hasra- 
sibus  omnibus,  et  aliis  gravissimis  incommodis,  quibis  Dei  Ecclesia 
misere  nunc  exagitatur,  et  in  mukas  et  varias  partes  scinditur,  re- 
medium  aflerret ;  hoc  prsesertim  jam  inde  a  principio  in  votis  habuit, 
Ut  stir  pit  us  convelleret  zizania  execrabilium  errorum  et  schismatum 
quce  inimicus  homo  his  nostris  calamitosis  temporibus  in  doctrina 
fidei,  usu  et  cultu  sacro-sancta3  Eucharistire  superseminavit ;  quam 
alioqui  Salvator  noster  in  Ecclesia  sua  tamquam  symbolum  reliquit 
ejus  unitatis  et  charitatis,  qua  Christianos  omnes  inter  se  conjunctos 
et  copulatos  esse  voluit.  Itaque  eadem  sacro-sancta  Synndus  sanara 
et  sincerarh  illam  de  venerabili  hoc  et  divino  Eucharistia?  Sacramento 
doctiinam  tradens,  quam  semper  Cathclica  Ecclesia,  ab  ipso  Jesu 
Christo  Domino  nostro,  et  ejus  Apostolis  erudila,  atque  a  Spiritu 
sancto,  ill i  omnem  veritatem  in  dies  suggerente,  edocta,  retinuit,  et 
ad  finem  usque  seculi  conservabit ;  omnibus  Christi  fidelibus  inter- 
dicit,  ne  posthac  de  sanctissima  Eucharistia  aliter  credere,  docere 
aut  proedicare  audeant,  quam  ut  est  hoc  pra?senti  decreto  explicatum 
atque  definitum. 

Caput  I.  De  reali  prccscntia  Domini  nostri  Jesu  Christi  in  sanctis- 
simo  EucharisticB  Sacramento. 

Principio  docet  sancta  Synodus,  et  apeite  ac  simpliciter  profitetur, 
in  almo  sanctas  Eucharistia?  Sacramento,  post  panis  et  vini  conse- 
crationem,  Dominum  nostrum  Jesum  Christum,  verum  Deum  atque 
hominem,  vere,  realiter,  ac  substantialitor  sub  specie  illarurn  rerum 
sensibilium  contineri.  Nee  enim  ha?e  inter  se  pugnant,  ut  ipse  Sal- 
vator noster  semper  ad  dexteram  Patris  in  ccelis  assideat,  juxta  mo- 
dum  existendi  naturalem ;  et  ut  multis  nihilominus  aliis  in  loeis 
sacramentaliter  praesens  sua  substantia  nobis  adsit,  ea  existendi  ra- 
tione  quam  etsi  verbis  exprimere  vix  possumus,  possibilem  tamen 
esse  Deo,  cogitatione  per  fidem  illustrata,  assequi  possumus,  et  con- 
stantissime  credere  debem us:  ita  enim  majores  nostri  omnes,  quot- 
quot  in  vera  Christi  Ecclesia  fuerunt,  qui  de  sanctissimo  hoc  Sacra- 
mento disseruerunt,  apertissime  professi  sunt,  hoc  tarn  admirabile 
Sicramentum  in  ultima  coena  Redemptorem  nostrum  instituisse, 
cum  post  panis  vinique  benedictionem,  se  suum  ipsius  corpus  illis 
prsebere,  ac  suum  sanguinem,  disertis  ac  perspicuis  verbis  testatus 
est :  qua?  verba  a  Sanctis  Evangelistis  commemorata,  et  a  divo  Paulo 
postea  repetita,  cum  propriam  illam  et  apertissimam  significationem 
pra?  se  ferant,  secundum  quam  a  Patribus  intellecta  sunt ;  indignis- 
simum  sane  flagitium  est,  ea  a  quibusdam  contentiosis  et  pravis  homi- 
nibus  ad  fictitios  et  imaginarios  tropos,  quibus  Veritas  carnis  et  san- 
guinis Christi  negatur,  contra  universum  Ecclesia?  sensum  detorqueri: 
qua?  tamquam  columna  et  iirmamentum  veritatis,  ha?c  ab  impiis  ho- 
minibus  excogitata  commenta,  velut  satanica,  detestata  est,  grato 
semper  et  memore  animo  pra?stantissimum  hoc  Christi  beneficium 
egnoscens. 


A1TKNPIX.  419 

CirtT  II.  Dc  rations  isutitutionia aanctiarimi  hujut  SaeramentL 

Ergo  Salvatoi  nostar.  discessaras  ex  hoc  mundo  ad  Patrem,  8a- 
onmentam  lux-  in-tituit.  in  quo  divitiafl  divini  ani  erga  hominefl 
amoris  vrlut  eiTudit,  memoriam  faciens  mirabiliura  emoratn  ;  et  in 
illius  sumptions  solera  nos  sui  memoriam  prssoepit,  Buamque  anrron- 
ttarc  ui'Tti an,  donee  i|>sf  ml  jodicandum  mondam  vemat,  Sum] 
nuteiii  voluit  Sacramentum  bob,  tamquam  Bpiritualem  animftrumct- 
bum,  quo  alantat  et  confbrtentui  viventes  vita  illius  qni dixit  :  Q.ui 
manducat  me,  et  ipse  rivet  propter  me:  et  tamquam  antidotum,  quo 
liberemut  a  cttlpia  quotidianis,  et  i  pecc  iti<  mortalibua  piajseivemur. 
Picnus  pnsteraa  id  ease  \oluit  futuru-  nostra  glorus,  et  perpetual 
feucitatia:  adedque  symbolom  unius  illius  corporis,  cujus  ipse  capot 
cxistit,  cuiqae  nos,  tamquam  membra,  arctissunfi  fidei,  spent  chari- 
tatis  connexione  adatrictoe  ease  voluit,  ut  id  ipsum  omnea  diceremos, 
ncc  csscnt  in  nobis  echini  nata. 

Caput  III.   Dc  excellent  ia  aanctierimcc  Eucharisticc  stipcr  rcliqua 

Sacramcnta. 

Commune  hoc  quiilom  eat  aanctiaaime  Eucharistioc  cum  casteria 
Sacramentis,  symbol  urn  ease  r«  i  Bacraa,  et  invisunlia  <irat  itc  formam 
risibilem:  verikm  illod  in  ea  exceUena  et  aingulaxe  rcperitur,  quod 
reliqoa  Sacraments  tunc  priinoxn  Banctificandi  vim  babent,  cum  quia 
illis  utitur,  at  in  Eucbanstia  ipse  sanctitatis  auctor  ante  usuin  est : 
nonduin  enim  Eucbaristiam  tie  inarm  Domini  Apostoli  susceperant, 
rum  wrt  tamen  ipse  affinnaret  corpus  auum  esse  quod  prmbebat. 
Et  semper  has*  fides  in  Ecclesia  1  lei  fuit,  atatim  post  consecrationem 
verum  Domini  noetri  corpus,  verumque  ejus  sanguinem  aub  panis  et 
vini  apecie  ana  cum  ipsius  anim  i  et  divinil  ite  existere  ;  sed  corpus 
quidem  su!>  specie  panis  et  sanguinem  sub  vini  Bpecie,  ex  vi  verbo- 
rum  ;  ipsum  autem  corpus  aub  apecie  vini,  et  sanguinem  sub  sriecic 
panis,  animamquesu!>  utr.ique,  vi  naturalis  illius  connexioniset  con- 
couHlantiaa,  quA  partes  Christi  Domini,  qui  jam  ix  mortals  resur- 
rexit,  non  amplius  moriturus,  inter  se  copulantur  I  tirinhatem  |>orrd 
proptrr  admirabilem  illam  ejus  rum  corpora  et  anuria  hypostaticam 
unionem.  GLuapTopter  vensshnom est  tantumdem  Bubsfterutra  spe- 
cie, atque  sub  utniqur  contineri ;  totus  enim  et  integer  <  'liristus  sub 
panis  apecie,  et  sub  qu.i\is  ip>ius  s^eeiei  parte,  tutus  item  sub  vini 
specie,  et  sub  ejus  partibus  cxistit. 

C*P'T    IV.   Dc  Trail* ubstantiativnc. 

duoniam  autem  <  Ihristua  redemptor  neater,  corpus  suum  id,  quod 
sub  specie  panis  oflerebat,  vert  <  sse  dixit  i  ided  perauasum  semper 
in  Ecclesia  Dei  fuit,  idque  nunc  denud  saucts  hssc  Synodos  dedarat, 
per  consecrationem  panis  1 1  \  ini  ranversionem  fieri  totius  substantia 
pams  m  stibstantiam  corporis  Christi  Domini  oostri,  et  totius  sub- 
stantia? vini  in  substantial!]  sanguinis  ejus;  que  conveTsra  conyeni- 
enter  et  propria'  a  aancta  L'atbolica  Ecrlcria  Tranaubstsntiatio  est 
appellatn. 


420  APPENDIX. 

Caput  V.  Dc  cultu  ei  veneratione  huic sancUsstmo  Sacramento  ex- 

hibenda. 

Nullus  itaquc  dubitandi  locus  relinquitur,  quin  omnes  Chri.-ti 
iideleri,  pro  more  in  Catiholica  Eeclesia  semper  rceepto,  Iatrise  cultum, 
qui  vero  Deo  debet ur,  huic  sanctissimo  Sacramento  in  veneratione 
cxliibeant ;  ncque  enim  ideo  minus  est  aJorandum,  quod  fuerit  a 
Christo  Domino,  ut  siimatur,  institutum.  JNam  ilium  eumdem 
Deum  pra>sentem  in  eo  adessa  credimus,  quern  Pater  Eeternus  intro- 
ducens  in  orbem  tcrrarum,  (licit :  Et  adorent  cum  omnes  Angeli 
Dei ;  quern  Magi  procidentes  adoravcrunt;  quern  denique  in  Galileea 
ab  Apostolis  adoratum  iuisse,  Scriptura  teitatur.  Declaratpraeterea 
sancta  Synodus,  pie  et  religiose  admodum  in  Dei  Ecclesiam  induc- 
tum  iuisse  hunc  morem,  ut  singulis  annis  peculiari  quodam  et  festo 
die  pra3?.elsum  hoc  et  venerabile  Sacramentum  singulari  veneratione 
ac  soleninitate  eclebraretur,  utque  in  processionibus  reverenter  et 
honorinVe  illud  per  vias  et  loca  publica  circumferctur.  iEquissi- 
mum  est  enim  safeios  aliquos  statutes  esse  dies,  cum  Christian! 
omnes  singulari  ac  rara  quadam  significatione  gratos  et  memores  tes- 
tentur  animos  ergo  communem  Dominum  et  Redemptorem  pro  tarn 
ineffabili  et  plane  divino  beneficio,  quo  mortis  ejus  victoria  et  tri- 
urnphus  repra?sentah:r;  atque  sic  quidem  oportuit  victricem  veritatem 
de  mend.icio  et  ha?resi  triumphum  agere,  ut  ejus  adversarii  in  con- 
spectu  tanti  splcndoris,  et  in  tanta  universa;  Ecclesies  laetitia  positi, 
vel  debititati  et  fracti  tabescanf,  vel  pudore  ail'eeti  et  corifusi  ali- 
quando  resipiscant. 

Caput  VI.  Dc  asservando  sacrccEu   larlslioc  Sacramento,  et  ad  in- 
Jirmos  defcrendo. 

Cousuctudo  asservandi  in  sacrario  sanetam  Eucharistiam  adeo  an- 
tiqua  est,  ut  earn  secuhun  etiam  Nicffini  Concilii  agnoverit.  Porry 
deferri  ipsam  saer.tm  Eucharistiam  ad  iufirmus,  et  hunc  usum  dili- 
genter  in  Ecdesiis  conservari,  praoterquam  quod  cum  summa  sequi- 
tate  et  ratione  conjuuetum  est,  turn  multis  in  Conciliis  prseceptum 
invenitur,  et  vetustissimo  Catholicse  Eeclesise  more  est  observatum. 
Gluare  sancta  Iiecc  Synodus  retinendum  omnino  salutarem  hunc  et 
necessarium  morem  statuit. 

Caput  VII.  De  praparatione  qua:  adhibendaest,  ut  digne  quis  sa- 
cram  Eucharistiam  percipiat. 

Si  non  decet  ad  sacras  ullas  functiones  quempiarn  accederc,  nisi 
sanctc  ;  ccrte  quo  magis  sanctitas  et  divinitas  ccelestis  hujus  Sacra- 
menti  viro  Chnstiano  eomperia  est,  eo  diligentius  cavere  illc  debet 
ne  absque  magna  reverentia  et  sanctitate  ad  id  percipiendum  acce- 
dat,  praasertim  cum  ilia  plena  formidinis  verba  apud  Apostolum 
legamus:  Q,ui  manducat  et  bibit  indigne,  judicium  sibi  mandu- 
cat  et  bibit,  non  dijudicans  corpus  Domini.  Gluare  communicare 
volenti  re  vocandum  est  in  memoriamejus  praceptum :  Probctseipsum 
homo.  Ecclesiastica  autem  consuetudo  declarat,  earn  probationem 
necessariam  esse,  ut  nullus  sibi  conscius  peccati,  mortalis  quan- 
tumvis  sibi  contritus  videatur,  absque  preemissa  Sacramentali  con- 


I  • !  .\ .  (21 

i  Eacharistiara  accedere  debeat.     Quod  ■>  Cfaru* 
tianis  omnibn  tibus,  quibus  ex  officio  incoba- 

orit  celebrare,  ba  c  sancta  Sj  n  idua  perpetuo  servandnm  eaae  di 

v it.  moil.i  noil  deait   illn  i  qu6d  si,    ai 

rdoa  absque  pnei  it,  qnam- 

primum  confileatar. 

(    wi  r  \ll!  His  httj'is  SacramcTtli. 

Quoad  asum  aati  ra  i  -  ipienter  Patres  no-iri  trrs  rationes 

hoc  sanctum  leatum    accipiendi  diatinxerunt.     Quoedam 

enim  il  >i  somere,  at  pe<  - 1 

-  tanlura  spiritualiter,  illos  nimirum,  qaivoto  propositom  ilium 
i  panem  eden  e  per  dileclionem  operator, 

fructam  i     -  int:  tertios  porrisacraujenlaliterai- 

mul  ct  spiritualiter;  hi  autemsunt  qui  ita  -  prubant  el  in<tru- 

nnt.  ut  vestcm  nnptialem  induti  ad  divinam  banc  mensam  accedant 
In  sacnunentali  aal       -  semper  in  Eccl         :       mosfait, 

ut  lalci  i  -  icerd  itibos  commanionem  accipen  .turn 

celebrau''  tamquam  ex  trmlitione 

Apostolic. i  deacendena,  jore  ac  merito  retineri  debet.    Demum  vero 

Sj  nodas,  hortatnr,  rogat,  el  obsecrat 

per  viscera  misericordui   Dei  nostri,  at  omni  di,  qui  Chrifl- 

tiano  no:i  isentar,  in  li"'-  anil  .  in  hue  vinculo  chari- 

in  hoc  conco  .!)olo  jam  tandem  aliqnando  conveniant 

mcordenl,  memoresque  tantse  majestatis,  et  tarn  eximii  amoria 

''liri-'i  Domini  nostri,  qui  dilectam  animam  sdam  in  nostras 

aalutia  pretittra,  e1  mam  nobis  dedil  ad  mandncandnm:  base 

i  mysteria  corporis  te&  Sdei  constantia  el  fir- 

mitate,  eft animi  devotione,  ac  |  eultu-cn  tveneren- 

tnr,  ut  panem  ilium  aup<  dem  frequenter  bnacipere  pos- 

imi  n' i - :  cujus 

ad  cie- 

nem  Angelorum, 

|oe  alio  velamine 

•■:ri. 
1  tnoniam  a  a  et 

llantnr  errores,  pi  3ynodo  hos  - -ulijungere, 

nt  oranea,  jam  ag         I  L  doctrina,  inteiligant  quoque,  quae 

illis  b  icai  en  \  itariqne  deb 

Sacro-sanclo  Eucharist  nunto. 

I     'i,m  1.  Si  qn  icttaainue   Enebariatiai  Sacrs> 

mento  contineri  vere,  realiter  et  aubatantialiter  coi  Dgninem 

una  rum  auima  et  divinitate  Domini  nostri  Jean  <  liri-ti,  ac  proinde 
totum  Christum :  sed  dixerit  tantammoi  it  in  signo,  Tel 

figura,  ant  \  irlut<-  :   anatl  ■ 

•J    Si  qniad  seril  I  9acramento  remo- 

nere  mbatantiam  pania  et  rini  una  cum  corooreetaanguine  Domini 

i        I  briati,  negaveritqoe  mirabilem  illan  et  lingularnro  con- 

Boaen  totiai  tobsi  nisincoq  rini 

jo  sangninem,  manentibus  dumta.xat  speriebus  panis  et  vini ;  quam 

36 


422  APPENDIX. 

quideni  conversionem  Catholica  Ecclesia  aptiasime  Transubstaa- 
tiationem  appellat;  anathema  sit.  •    • 

3.  Si  quis  negaveril,  in  venerabili  Sacramento  Eucharistiae  sub 
unaquaque  specie,  et  sub  singulis  cuju-que  speciqipartibus,  separa- 
tione  facta,  totum  Christum  contineri ;  anathema  sit. 

4.  Si  quis  dixerit,  peracta  consecratione,  in  adinirabili  Eucharis- 
tiae Sacramento  non  esse  corpus  et  sanguinem  Domini  nostri  Jesu 
Christi,  sed  tantum  inusu,  dum  sumitur,  non  autem  ante  vel  post,  et 
in  hostiis  seu  particulis  consecratis,  quae  post  communionem  reser- 
vantur,  vel  supersunt,  non  remanere  veriim  corpus  Domini ;  ana- 
thema sit. 

5.  Si  quis  dixerit,  vel  praecipuum  fructum  sanctissimae  Eucharis- 
tiae esse  remissionem  peccatorum,  vel  ex  ea  non  alios  effectus  pro- 
venire;  anathema  sit. 

6.  Si  qu'rs  dixerit,  in  sancto  Eucharistire  Sacramento  Christum 
unigenitum  Dei  Filium  non  esse  cultu  Iatriae,  etiam  externo,  ado- 
randum  ;  atque  ideo  nee  festiva  peculiari  celebritate  venerandum, 
neque  in  processionibus,  secundum  laudabilem  et  universalem  Ec- 
clesiae  sanctaeritumetconsuetudinem,solemniter  circumgestandum, 
vel  non  publico,  ut  adoretur,  populo  proponendum,  et  ejus  adorato- 
res  esse  idololatras ;  anathema  sit. 

7.  Si  quis  dixerit,  non  licere  sacram  Eucharistiam,  in  sacrario  re- 
servari,  sed  statim  post  consecrationem  adstantibus  necessario  dis- 
tribuendam,  aut  non  licere,  ut  ilia  ad  infirmos  honorifice  deferatur; 
anathema  sit. 

8.  Si  quis  dixerit,  Christum  in  Eucharistia  exhibitum,  spirituali- 
tertantiim  manducari,  et  non  etiam  sacramentaliter  ac  realiter;  ana- 
thema sit. 

9.  Si  quis  negaverit,  omnes  et  singulos  Christi  fideles  utriusque 
sexus,  cum  ad  annos  discretionis  pervenerint,  teneri  singulis  annis, 
saltern  in  Paschate,  ad  communicandum,  juxta  pracceptum  sanctaj 
matris  Ecclesiic  ;  anathema  sit. 

10.  Si  quis  dixerit,  non  licere  sacerdoti  celebranti,  seipsum  com- 
municare  ;  anathema  sit. 

1 1.  Si  quis  dixerit,  solam  fidem  esse  sufficientem  praeparationem  ad 
sumendum  sanctissimae  Eucharistia?  Sacramentum  ;  anathema  sit. 
Et,  ne  tantum  Sacramentum  indigne,  atque  ideo  in  mortem  et  con- 
demnationem  sumatur,  statuit  atque  declarat  ipsa  sancta  Synodus, 
illisquosconscientia  peccati  mortalisgravat,  quantumcumque  etiam 
se  contritos  existiment,  habita  copia  Confessoris,  necessario  prae- 
mittendam  esse  Confessionem  Sacramentalem.  Si  quis  autem 
contrarium  docere,  praedicare,  vel  pertinaciter  asserere,  seu  etiam 
publice  disputando,  defendere  praesumpserit,  eo  ipso  excommunica- 
tus  existat. 


SESSIO  XIV.  QU.E  EST    QJUARTA  SOB  JULIO  III.  PONT.  MAX.  CELEBRATA 
DIE  XXV.  NOVEMBRIS,  MDLI. 

Doctrina  de  sanctissimis  Pccnitentice  et  Eztrema-Unctionis  Sacra- 

mentis. 
Sacro-sancta  cecumenica  et  generalisTridentina  Synodus  in  Spi- 
ritn  sancto  legitime  congregata,  praesidentibus  in  ea  eisdem  sanctae 
Sedis  Apostolicae  Legato  et  Nuntiis,  quamvis  in  decreto  de  Justin- 


M'l   I  M'l  \  138 

catione  rnultui  t'ucMit  ilc  Pasnitentiaa  Sacramento,  propter  lueonun 
i  ■  ■  _- 1 1 . 1 1 1 ■ » 1 1 «_•  1 1 1 .  ii  ■  ■  —  i r t ; i  qriadam  ratione  Mrmo  interpoaituai  tanta 
ninilomiaus  .circa  illud  oostrd  hac  state  djveraorum  enoram  est 
miiltitiiiln.  nt  Den  perum  publics  atilitane  retulerit,  de  eo  exactio- 
rciu  et  pleniorem  definitionem  tradidiase,  in  qua,  demonstratia  et 
convulsis,  Spiritos  sadcti  preeidio,  univenia  erroribua,  Catholica 
veritaa  perapicaa  el  illustria  Beret,  quam  none  Bancta  litre  Synodus 
Chnstiania  omnibua  perpetuo  servandam  proponit 

Captt  I.  Di  tua  ssitaU  ct  institutions  Sacrdnunti  Paeniteniia. 

Si  ea  in  regeneratis  omnibus  gratitado  ergo  Deiun  esset,  ntjasti- 
ii;uii.  Iii  Baptiamo,  ipsius  beneficioel  gratia,  suaceptatn,  cdnatanter 
tnexentnr,  non  foiaaet  opus,  aliud  ab  ipso  Baptiamo  Sacramentum 
ad  peccatornm  remiaaionem  esse  inaUtutum*.  Quoniam  autera  Dcus, 
dires  in  misericordia,  cognovit  Ggmentum  nostrum,  illis  ctiam  vita; 
remedium  contnlit,  qn  stesl  in  peccati  servitntem  etdannonis 

ftotestatem  tradidissent,  Sacramentum  videlicit  Poenitentias;  quo 
apsis  post  Baptiamnm,  benefichun  mortis  Cbriati  applicatnr.  Fuit 
qnidem  Poenitentia  univerBis  hominibus,  qui  semortali  aliqun  pee- 
cato  inquinaseent,  qooi  ia  tempore  ad  gratiam  et  juatitiam  aaseqnan- 
dam  neeeaaaria,  illisetjam,  qui  Baptiami  Sacramento  ablui  petivis- 
spih.  at,  perverakate  abjectS  et  emendate,  tantam  Dei  ofiensionem 
cuiu  peccati  odio  et  pio  aniini  dolore  detestarentur.  Un.de  Pro- 
plieta  ait :  Convertimini  et  agite  pcenitentiam  ab  omnibna  iniquita- 
libua  vestris :  «t  non  erit  vobis  in  rulnam  iniqnitaa.  Dominua  etiam 
dixit:  Niai  pmnitentiam egeritJa,  oauiea  similiter  peribitis.  Et  prin- 
ceps  Apostolorum  PMnu  peccatoribua  Baptiamo  inrtiandis  poeni- 
tentiam  comendana,  dicebat ;  Poenitentiam|agite,  el  baptizetur  unus- 
quiaque  restrain.  Porro  nee  ante  advaftum  Cbriati  Poenitentia 
erat  Sacramentum,  nee  eat  peat  ad?entntn  illinacniqnam  ante  Bap- 
tisiumn.  Dominua  autem  Sacramentum  Poenitends  tnnc  pra  i  ipne 
instituit.  cum  a  mortoia  excitatua,  inanfiSavit  in  discipuloa suoa,  di- 
cens:  Accipite  Spiritual  sanctum :  qoornm  r.-nij>critis  peccata,  re- 
mittuntur  en,  el  qaorum  retinueritia,  retenta  sunt,  Quo  tarn  inaigni 
facto,  et  verbis  tarn  prapicuia.  proteatatem  retnittendi  et  retinendi 

rieccata,  ad  reeonciliandoa  Gdelea,  post  Baptiamnm  lapses,  iposto- 
I  eorum  I  -  icct  --  nluis  faiaae  communication,  univer- 

sorum  Patrnm  consensus  semper  intellezit.     Et  Novatianoa,  remit- 
t.'ndi  potestatem  dim  pertinaciter negantea,  magna  ratione  EccJe- 
Catholica  tanqu&m  hsreticoa  atque    condemnavit. 

Quare  reriaaimum  hnnc  illornm  rerbornm  Domini  aenanm  -ancta 
hose  Synodus  probans,  el  reeipiena,  damnat  eorum  commeotitiaa 
interpretatioiif-i,  qui  verba  ilia  ad  | .- . r . - — :  ,t,  m  pr-edicandi  verbum 
|i  et  Cbriati  Evangelium  annuntumdi,  contra  hnjuamodi  Sacra- 
iiicu'i  institntioti'-m  Til  tent. 

Caput  II.     J)e  diffircnlin  Sacramniti  PamtmUid  rt  Iliiptismi. 

Cn-tenim  hoc  Sacramentum  multia  raliombuad  Baptiamo  difTerc 

digno-iritur.  Nam  pra  terqnam  quod  materia1  el  formal,  quibua  Ba- 
cramenti  essentia  perficitnr,  longissime  diaaidet :  conatat  •■•■n<  .  Bap* 
ti-mi  1 1 1 1 1 1 i s t r 1 1 1 1 i j 1 1 ■  I i < - •  - 1 1 1  esse  nonoporti'rr,  cum  F.ccleaia  in  n<  minem 

judicium  excrceat, qui  non  priua  in  ipaam  per  Baptismijanaamfnerit 


424  APPENDIX. 

ingressns.  Quid  enimmihi,  inqnit  Apostolus,  de  iisqui  forissunt, 
judicare  ?  Secua  est  de  domesticisfidei,  quos  Christus  Dominus,  la- 
vacro  Baptismi  sui  corporis  membra  semel  efFeeit.  Nam  hos,  si  se 
postea  crimine  aliquo  contaminuverinr,  non  jam  repetito  Baptismo 
ablui,cum  id  in  Ecclesia  Catholica  nulla  ratione  liceat,  sed  ante  hoc 
tribunal,  tamq'uam  reos,  sisti  voluit :  ut  per  sacerdotum  sententiam 
non  semel,  sed  quoties  ab  admissis  peccatis  ad  ipsum  pcenitentes 
confugerent,  possent  liberari.  Alius"  est  praeterea  Baptismi,  et 
alius  Poenitentiae  fructus.  Per  Baptismum  enim  Christum  in- 
duentes,  nova  prorsus  in  illo  efficimnr  creatura,  plenam  et  inte- 
gram  peccatorum  omnium  remissionem  consequentes :  ad  quam 
tamen  novitatem  et  integritatem  per  Sacramentum  Posnitentiee, 
sine  magnis  nostris  flelibus  et  laboribus,  divina  id  exigente  justi- 
tia,  pervenire  nequaquam  possunius:  ut  merito  Poenitentia  labo- 
j-iosus  quidam  Laptismus  ai  Sanctis  Patribus  dictus  fuerit.  Est 
autem  hoc  Sacramentum  Poenitentia?  lapsis  post  Baptismum  ad  sa- 
lutem  necessarium,  utnoudum  regeneratis  ipse  Baptismus. 

Caput  III.  Dcpartibus  etfruclu  hujus  Sacramenti. 

Docet  praeterea  sancta  Synod  us,  Sacramenti  Pcenitentice  for- 
mam,  in  qua  praeeipue  ipsius  vis  sita  est,  in  illis  ministri  verbis  po- 
sitam  esse:  Ego  te  absolvo,  etc.  quibus  quidem  de  Ecclesia?  sanctae 
more  preces  quaedam  laudabiliter  adjnnguntur:  ad  ipsius  tamen 
ibrmae  essentiam  nequaquam  s.pectant,  neque  ad  ipsius  Sacramenti 
administrationem  sunt  necessariae.  Sunt  autem  quasi  materia  hu- 
jus Sacramenti  ipsius  pcenitentis  actus,  nempe  Contritio,  Confes- 
sio,  et  Satisfactio.  Qui  quatenus  in  poenitente  ad  integritatem  Sa- 
cramenti, ad  plenarnquc  et  perfectam  peccatorum  remissionem  ex 
Dei  institutione  requiruntur,  hac  ratione  Pcenitentia?  partes  dicun- 
tur.  Sane  vero  res  et  eft'cctus  hujus  Sacramenti,  quantum  ad  ejus 
rim  et  efficaciam  pertinet,  reconciliatio  est  cum  Deo,  quam  inter- 
dum  in  viris  piis,  et  cum  devotione  hoc  Sacramentum  .percipienti- 
fous,  eouscielitia?  pax  ac  serenitas  cum  vehementi  spiritfls  consola- 
tione  consequi  solet.  Ha?c  de  partibus  et  effectu  hujus  Sacramenti 
sancta  Synodus  tradens,sirnul  eorum  sententias  damnat,  qui  Poeni- 
tentiae' partes,  ineu&sos  conseientias  terrores,  et  fidem  esse  conten- 
dunt. 

Caput  IV.     De  Contrilione. 

Contritio,  qua?  primum  locum  inter  dictos  pctnitentis  actus  habet, 
lanirr.i  dolorac  detestatio'est  de  peccato  commisso,  cum  proposito  non 
peccandideca?tero.  Fuit  autem  quovis  tempore  ad  impetrandam  ve- 
niam  peccatorum  hie  Contritionis  motus  necessarius.;  et  in  homine 
post  Baptistum  lapso  ita  demum  praeparat  ad  remissionem  peccato- 
rum, si  ctfm  fiducia  divina?  miserieordiae,  et  voto  praestandi  reliqua, 
conjunetus  sit,  qua?  ad  rite  suscipiendum  hoc  Sacramentum  requirun- 
tur. Declaral  igitur  sancta  Synodus,  hanc  Contritionem,  non  solum 
cessationem  a  peccato, etvita?  novapropositumetinchoationem,  sed 
veterisetiamodiumcoTitinere,juxtaillud:  Projicitea  vobisomnesini- 
quitates  vestras,  inqurbus  praevaricatiestis;  et  facite  vobis  cornovum 
£t  spiritum  novum.  Et  certe,qui  illos  sanctorum  clamoresconsider- 
averit;  Tibi  soli  peccavi,  et  malum  coram  te  feci :  Laboravi  in  gemitu 


APPENDIX.  420 

meo,  lavabo  perajngnl  i  lectom  raeam :  Recogitabo  tibiom* 

nes  annos  mcos  in  amaritudim-  .mime  :  et  aGofl  hnjos  generis :  fa- 
cile intelliget,  eoa  ox  reheroenti  qdodam  anteacta  vitx  odio,  et 
ingenttipeccatonim  detestatione  raanasa  i.  Docet  pr  i  terea,  etsi  <  '..n- 
tritioncm  banc  aliq'uando  cbarifate  perfectam  ease  contingat,  bomi- 
nemqne  Deo  reconciliare.  priaaqnam  hoc  Sacramentnmacto  anect- 
piatur  ;  ipsain  nihil- >mhiiisr.roueilia' ion. 'in  ipsi  C'ontritioni,  sine  Sa- 
cramenti  voto.quodin  ilia  inchiditur,  Don  ease  adseribendam.  111am 
vero  Contritioaem  impetfectam  v  Ltritio  dtcitur,  quoniam  velex- 

turpitudini-i  pecc  it i  eonsideratione,  relei  gehennajet  poenammineta 
communiter  concipitur,  si  rolantatem  peccandt  excludat.  cum  spe 
vrni  e  :  decl  :  '.  iu.il  -.duiii  uon  facere  hominem  hypocritam,  et 
raaji-  an  etiam  d.nnim  Dei  esse,  et  Bpiritna  sanrti 

impulenm,  non  adliuc  quidem  inbabitantis,  Bed  tantom  movenlis, 
qnOpoenitens  adjutns.  viam  sibi  adj.;  titiamparat.  F.t  quamvis  sine 
Sacramento  Poenitentia  perse  adjustificationem  perducere  peccato- 
remnequeat;  lameneumad  ! > » ■  i  gratiam  in  Sacramento Poenitentia 
impetiandamdisponit.  Hocenim  limOre  otiliterconcnaai  Ninivitas, 
ad  Jo  licationem  plenam  terroribns,  poenitentiam  egerunt,  et 

miseri.-ir.il  mi  .1  Domino  mipetrarunt.  (luamobrem  falso  quidam 
calumniantur  Catholicofl  scriptorr;.  quasi  tradiderint  Sarramentiim 
P  attends,  absque  bono  rootn  auscipientium,  cratiam  conferre : 
quod  nunqiiam  Eccleeia  DeidocuU,necsensit.  Sed  et  falso  docent ; 
Contritionem  esse  extortam,  et  coactam,  non  liberam  et  voluntar  iam. 

1       1  t  V.  De  Confessions. 

Y.x  iiMitutione  Sacramonti  Poenitentia  jam  cxplicata.  universa 
Ecclesia  semper  intellect,  institutam  etiam  es-.-  a  I)"inino  integram 
peccatorum  Confesaionem,  et  omnibus  poal  Baptiamum  lapsisjure 
divino  necessarian)  existere:  quia  Efominiu  neater Jeans  Chrutua,  e 
tenia  aaeenanroa  ad  coeloa,  aacerdotea  sui  ip~ms  Vicarios  reliquit, 
tamquam  pi.'  tdices  i  ad  quoaomnia  moitalia  criminadefer- 

nntnr.  in  qiue  Christi  fidelea  ceciderinl ;  quo  pi  1  poteatale  Cla\  him 
remissions  ;iui  retenuonia  peccatornm,  aententiam  pronuntient. 
Conntatejwn,8acerdotea  judicium  boc,  incognita  causa  exercerenon 
potuisse.  nee  asqoitatem  quidem,  illoa  in  pcenis  injungendis  servare 
potniaae,  si  in  genera  dumtaxat,  et  non  potius  in  specie,  ac  ~igillatim, 
sua  ipsi  peccau  d.  it.     Y.x  hiacoUigitur,  oportere  a  pceniten. 

tibus  omnia peoeata moitalia,  quorum  post  diligentem  snl  Jiscussio- 
nem  conacientiam  habent,  in  Coniessione  meenaeri,  etiamsi  occul- 
:.ettaiitun.  adYennaduoulumaDeeelogipra  ceptacom- 
.  b  nonnunquam  animnm  grai  ms  aanciant,  el  pericul  - 
sunt  iiaqoa  inm  iniresto  admittnntnr.  Nam  venialia, quibtta  a  gratia 
1 1,  ndimuret  io  qn  e  frequentitts  iabimor,  qnanqaam  recte 

et  utiliter,  citraqne  omnem  prsssnmptioDem  in  Confeaaione  dicantnr, 
quod  pioram  bominnm  nana  demonstrat,  taeeri  bunen  ■  itra  culpam, 
miiltitque  aliia'remediiai  ipiari  poaaoot  Vennn.eum  universa  mor- 
tal, 1  ^  etiam  cogitationia,  bominea-unB  fiUoa  at  Deiinimiooa 
rejdant  :  -;.  omnium  etiam  reniam,  nun  aperta  et  vere- 
cundaConf-  '  Itaqni  lain  omnia,  qua- memo- 
ccnrnint  peoeata  Clui-ti  fid.'.  1  student.  pr..ruldubi6 
omnia  divinx  miscricordia  jgnorenda  exponunt :  quivero  secui  fa- 

30* 


426  APPENDIX. 

eiunt,  et  scienter  aliqua  retinent, nihil  divinse  bonitati  per  sacenlotera 
remittendum  proponunt.     :*iei)imerubescata2grotus  vulnus Medico 
detegere,  quod  ignorat  medicina,  non  curat.     Colligitur  praeterea, 
etiam  eas  circumstantias  in    Confessions    explicandas    esse,  quae 
specieni  peccati  mutant :  quid  sine  illis  peccata  ipsa  nee  a  poeni- 
tentibus  integre  exponantur,  nee  judicibus  iunotescant ;  et  fieri 
nequeat,  ut  de  gravitate  criminum  recte  censere  possint,  et  poenam, 
quam  oportet,  pro  illis  psenitentibus  imponere.     Unde  alieimm  a 
ratione  est,  docere  circumstantias  has  ab  hominibus  otiosis  excogi- 
tates fuisse  ;  aut  unam  tantum  circumstaatiam  confitendam  esse, 
nenipe  peccasse  in  fratrem.     Sed  et  impium  est,  Confessionem,qnae 
hac  ratione  fieri  praecipitur,  impossibilem  dicere,  aut  carnificinam 
Ulam  conscientiarum  appellare.     Constat  enim,  nihil  aliud  in  Eccle- 
sia  a  pcenitentibus  exigi,  quam  ut,  postquam  quisque  diligentius  se 
excusserit,  et  conscientiae  susesinus  om.nes  at  latebras  exploraverit, 
ea  peccata  confiteatur,  quibus  se   Dominum  -et  Deum  suum  mor- 
taliter  offendisse  meminerit:  reliqua  autem  peccata,  quae  diligenter 
cogitanti  non  occurrunt,  in  universum  eadem  Confessione   inclusa 
esse  intelliguntur  :  pro  quibus  fideliter  cum  Propheta  dicimus  :  Ab 
occultis  rrieis  munda  me,  Domiae.      Ipsa  vero  hujusmodi  Confes- 
sionis  dificultas,  ac   peccata  detegendi  verecundia  gravis  quidem 
videri  posset,  nisi  tot  tantisque  commodis  et  consolationibus  levaretur, 
quae  omnibus,  digne  ad  hoc  Sacramentum  accedentibus,  per   ab- 
solutionem    certissime    coaferuntur.       Casterum,     quoad    modum 
confitendi  secreto  apud  solum  sacerdotem,  etsi  Cbristus  non  vettierit 
quin  aliquis  in  vindictam  suorum  scelerum,  et  sui  humiliationem, 
cum  obaliorum  exemplum,  Uinxob  Ecclesiae  ofTensae  a&dificationem, 
delicta  suo   publico  confiteri    possit :  non    est  tamen   hoc  divino 
praecepto  mandatum,  nee  satis  consulte  humana  aliqua  lege  prascipe- 
retur,  ut  delicta  pivesertimsecreta,  publica  essent  Confessione  aperi- 
enda.     Uude  cum  a  sanctissimis  et  antiquissimis  Patribus,  magno, 
unanimique  consensu,  secreta  Confessio  sacrainentalis,  qua  ab  initio 
Ecclesia  sancta  usa  est,  et  modo  etiam  utitur,  fuerit  semper  commen- 
data  :  manifesto  refellitur  inanis  eorum  calumnia,  qui  earn  a  divino 
rnandato  ahenam,  et  inventuin  humanum  esse,  atque  a  Patribus  in 
Concilio  Lateranensi  congregatis,  initium  habuisse,  docere  non  ve- 
rentur.     Neque  enim  per  Lateranense  Concilium  Ecclesia  statnit, 
ut  Christi  fideles  confiterentur,  quod  jure  divino  necessarium  et  in- 
stitutum  esse  intellexerat;  sed  ut  praaceptum  Confessionis,  saltern 
semel  in  anno,  ab  omnibus  et  singulis,  cum  ad  annos  discretionis 
pervenissent,  impleretur.     Unde  jam  in  universa  Ecclesia,  cum  in- 
genti  animarum  fidelium  fructu,  observatur  mos  ille  salutaris  confi- 
tendi, sacro  illo,  et  maxime   acceptabili  tempore  Quadiagesimae  : 
quern  inorem  haec  sancta  Synodus  maxime  probat,  et  amplectitur, 
tamquam  pium,  et  merito  retinendum. 

Caput  VI.  De  ministro  hujus  Sacramenti,  ct  Absolutioiie. 

Circa  ministrum  autem  hujus  Sacramenti, declaratsancta Synodus, 
falsas_esse,  et  a  veritate  Evangelii  penitus  abenas  doctrinas  omnes, 
quse  ad  alios  quosvis  homines,  prdcter  Episcopos  et  Sacerdotes,  Cla- 
vium  ministenum  pemiciose  extendunt ;  putantes  verba  ilia  Domini : 
Quaecumque  alligaveritis  super  terram,  erunt  ligata  et  in  coelo:  et 
quaecumque  solverjtis  super  terram,  erunt  soluta  et  in  coelo :  et,  Quo- 


\'27 
ram  tur  eis;  et  qaoram  retuineritis,  rc- 

ti'llt  I  SUQt  :  I  n        •  ,iii- 

tra  ■  i,  ul  >|im  iapd  ■ 

teia  ptiom  in, 

itusacquieveri  >  per  spontaneam  <  nem 

caicumqne  lactam,  toque,  etiam  Bacerdotes  qui  peccato 

■:.  in  ordinatione  colla- 
tain,  tamqnai  inem  reruittendi  peccataex- 

■  |  :m\  ,•  <  intire,  qui  in  ma]is  gacerdotibus  banc  p 
i. it. 'in  n-  idunt.     Clnamris  aatem  Absolulio  sacerd 

ni  nurluin  mi in-ii - 
riuui,  vc!  ana  -      pi-'c- 

li.<:  quo  all  ij>  .1  judice, 

tentia  nliatur.      S  t  poenitens  adeo  sibi  do 

sua  i  I  ■  blandiri,  at,  etiam  si  nulla  illi   a  hritio,  ant 

rdoti  animus s  ".  pntettamen 

I  ropter  suam  ram  Deo  esse  absolutUm. 

enim  fides  m  ullam  peccatorum 

•.  nisi  salutis  suaa  negligentissimns,  qui  - 

a  aliam  -  .teni 

seduh)  rcquir 

Caput  VII.  D  :   •«. 

1  i         im  igitar  natuca  et  ratio  jndicii  illud  exposcit,  ut  sententia 
in  snbdite  :r :  persi  imper  in  Ecclesia  Dei 

onfirmat,  nulliua  momenti 

sacer  U><  in  cum  prof'-rt.  iu 

Lmnonhabetjuriadictionem 

nopep   \>  i  li  disciplinam  pertinen  •  mis 

Patribns  1  lam  et  graviora  ctimiha 

non  .  t  sacerdotibus  ihsoh  erentur. 

(Jnde  iii'  '  ite  sibi  in  l>clesia 

nniversa  tradita,  >  i  criminnm  gravioTea  buo  potneront 

"inri  '■■■  'i'ii'  t lull  '  est, quando omnia, 

quae  a  Deo  sunt,  ordin  m  Episcopis  omnibna  in 

1  (amen,  non  in  destrnctionem, 
liceat,  pro  ill  -  1  idita  supra  reliquos  inferiores  sacerdotes 

anctorital  rtim  quoad  ilia,  quil  imnnicationis  cenanra 

annexa  est     H  mum  est 

divii.  1  tantum  in  externa  politia,  Bed  etiam  coram 

I  >      van  habere.   \ 

I '  temper  t'uit.  ut 

nulla  sit  n  ■■'•  "I"'1"* 

■  nsuris  absolvere  poa- 
tra  quern  articulum  •  ■    um  nihil  possint  in  eai 

-.  1  1 11 : j  ■  in  p  1  niti 
ores  et  lei  :  ■llt- 

POT  Vlll      '  ta*«  etfrurtu. 

i>  mum, quoad  Sal  uti* 

boa,  1  briatiaiio.populofaitperpe- 


428  APPENDIX. 

tno  tempore  commendata,  ita  una  maxime  nostra  aetate,  sumtno  pig- 
tails pisetextu,  impugnatur  ab  lis  qui  speciem  pietatis  habent,  vhtu- 
tem  autem  ejus  abnegarunt :  sancta  Synodus  dcclarat,  falsum  om- 
nino  esse,  et  a  vcrbo  Dei  alienum,  cnlpam  a  Domino  nunqnam 
remitli,  qum  universa  etiam  posna  condonelur.  Perspicua  enim  et 
illustria  in  sacris  litterisexempla  reperiuntur,  quilms/praeter  divinam 
traditionem,  hie  error  quam  manifestissime  revincitur.  Sane  et 
divinaa  justitiae  ratio  exigere  videtur  ut  aliter  ab  eo  in  gratiam  reci- 
piantur,  qui  ante  Baptismumper  ignorantiam  deliquerint,  aliter  ve- 
ro  qui  samel  a  peecati  et  da>monis  servitnte  liberati,  et  accepto  Spi- 
rits :  sancti  dono,  scientes  temp'um  Dei  violare,  et  Spiritum  sanctum 
contristare  non  Ibrmidaverint.  Et  divinam  clementiam  decet,  ne 
ita  nobis  absque  nlla  Satisfactione  peccata  dimittantur,  ut,  occasio- 
ne  accepta  peccata  leviora  putantes,  velut  injurii,  et  contumeliosi 
t»'piritui  sancto,  in  graviora  labamur,  thesaurizantes  nobis  iram  in 
die  irse.  Proculdubio  enim  magnopere  a  peccato  revocant,  et  qua- 
si fraeno  qnodam  coercent  hae  satisfactoriae  poena?,  cautioresque  et  vi- 
gilantiores  in  futurum  poenitentes  efBciunt;  medentur  quoque  pec- 
catorum  reliquiis ;  et  vitiosos  habitus,  male  vivendo  comparatos, 
contrariis  virtntuin  actionibus  tollunt.  Neque  veio  securior  ulla  via 
in  Ecclesia  Dei  unquamexistimatafuitadamovendam  iraminentem 
a  Domino  poenam,  quam  uthfec  paenitentja?  opera  homines  cum  ve- 
ro  animi  dolore  frequentent.  Accedit  ad  haec,  quod,  dum  satisfaci- 
endo  patimur  pro  peccatis,  Christo  Jesu,  qui  pro  peccafis  nostris  sa- 
tisfecit,  ex  quo  oinuis  nsstra  sufEcientia  est,  conformes  efficimur, 
certissimam  quoque  inde  arrham  habentes,  quod  si  compatimur,  et 
conglorificabimur.  Neque  verb  ita  nostra  est  satisfactio  hasc,  quam 
pro  peccatis  nostris  exsolvimus,  ut  non  sit  per  Christum  Jesum. — 
Nam  qui  ex  nobis,  tamquam  ex  nobis  nihil  possumus,  eo  cooperante 
qui  nos  confortat,  omnia  possumus.  Ita  non  habet  homo  unde  glo- 
rietur,  sed  omnis  gloriatio  nostra  in  Christo  est;  in  quo  vivimus,  in 
quo  meremur,  in  quo  satisfacimus,  facientes  fructus  diguos  pceni- 
tentiae;  qui  ex  illo  vim  habent,  ab  illo  offeruntur  patri,  et  per  ilium 
acceptantur  a  patre.  Debent  ergo  sacerdotes  Domini,  quantum 
spiritus  et  prudentia  suggesserit,  pro  qualitate  criminum,  et  posni- 
tentium  facultate,  salutares  et  convenientes  satisfactions  injun- 
gere:  ne,  si  forte  peccatis  conniveant,  et  indulgentius  cum  pceni- 
tentibus  agant,  levissima  qua?dam  opera  pro  gravissimis  delictis  in- 
ju.igendo,  alicnorum  peccatorum  participes  efficiantur.  Habeant 
autem  prae  oculis,  ut  satisfactio  quam  imponunt,  non  sit  tantum  ad 
novae  yitae  custodiam,  et  iufirmitatis  medicamentum,  sed  etiam  ad 
praeteritorum  peccatorum  vindictam,  et  castigationem  :  nam  claves 
sacerdotum  non  ad  sol  vend  um  dumtaxat,  sed  et  ad  ligandum  con- 
cessas,  etiam  antiqui  Patres  et  credunt  et  docent.  Nee  propterea 
existimarunt  Sacramentum  Pcenitentiae  esse  forum  irag,  vel  pcena- 
rum,  sicut  nemo  unquam  Catholicus  sensit,  ex  hujusmodi  nostris 
satisfactionibus  vim  meritietsatisfactionis  Domini  nostri  Jesu  Chris- 
ti  vel  obscurari,  vel  aliqua  ex  parte  imminui :  quod  dum  novatores 
intelligere  volunt,  ita  optimam  Pcenitentiam  novam  vitam  esse  do- 
cent, ut  omnem  Satisfactionis  vim  et  usum  tollant. 

Caput  IX.  De  opcrilus  Satisfactionis. 

Docet  praeterea  tantam  esse  divinac  munificentia?  largitatem,  ut  noi* 


ptii,  ant 
del  iin.  quod 

mai  '  ' 

I )    m;    train  per  <  iiri»- 

t mil  Josaui  - 

tretna  Unctionis. 

\   -       ■  •■  iti  doctrin  Po  ni- 

tcnt  •   piuntur         -   ■  ■    '  ■      to   I  \'  •  ;i.  ■    I 

t i- >i i i«.  qa  I  I  et  totins  Christians  \itn>. 

i    nsummativom  existimatom 
i  Primum  itaqae,  circa  dims  institationem, declarat, 

■or  noster,  qui  her  vis  suis 
qoovis  tempore  volait  i     -  s  omnia  omni- 

11 111  bostiuui  t<  >dum  anxilia  maxima  in 

'  ai  conservarc  re  mto- 

dum  \i  commodo  poaaint  j 

nto  Gnetn  \  il  e,  tamqaam  G 
mnnivit.  ' 

1,  ut  di  •  J  nostras 

-!■  ;  !■,.  1  vehementiua 

ills  .  intend  at  -  peoitna, 

detorbandos,  qnam 
xiium  \  '-'it. 

Cu'ir  I.      /'  ne  $acr<-  ::rtionis. 

I     •       -  ■•),  tamquam  1 

et  proprie  S  im  novi  ' 

tn>.  apnd  ! ;  mm  ant 

tolnm  ac   Domini 

tnm.     1:  •  :  indncal  Ec- 

c\-~.  i  I   Mini : 

m  Dominns: 
in  1  imittentnr  ei. 

idicit,  '1  ■ 
111:1m.  proprinm  n  Bacrai 

Intellexitenim  I 

Spiritfi 
biliti 
ilia  verba,  per 

1  r  II 

!;  nti  illi*  verbia  explicatnr: 

bit  enm  Dominiu 
Mir  ei.  jratiaest  >pi- 

ritiH  Ibuc  expiaiida,  nc 

l„., ,  infirmat, 

ntir- 
- 

•istit :  el  - 

'.tur, 


430  APPENDIX. 

Caput  III.  Dc  Ministro  hujus  Sacramenti,  ct  tempore  quo  dari  dcheat- 

Jam  vero,  quod  attinct  ad  praescriptionem  eorum  quietsuscipere, 
et  ministrare  hoc  Sacramentum  debent,  haud  obscure  fuit  illud  etiani 
in  verbis  prsedictis  traditum.  Nametostenditur  illic,  proprios  hujus 
Sacramenli  ministros  esse  ecclesia;  Presbyteros.  Q.uo  nomine,  eo 
loco,  non  state  seniores,  aut  primores  in  populo  intelligendi  veniunt, 
sed  aut  Episcopi,  aut  sacordotes,  ab  ipsis  rite  ordinati,  per  impositio- 
nem  manuum  Presbyteri.  Declarator  etiam,  esse  hanc  Unctionem 
infirmis  adhibendam,  ill  is  vero  praesertim,  qui  tarn  periculose  decum- 
bunt,  ut  exitu  vitae  constituti  videantur :  undo  et  Sacramentum  exe-- 
untium  nuncupatur.  Quod  si  iafumi  pjst  susceptam  hanc  Unction- 
em convaluerint,  iterum  hujus  Sacramenti  snbsidio  juvari  poterunt, 
cum  in  aliud  simile  vita;  discrimeninciderint.  Quare  nulla  ratione 
audiendi  sunt,  qui  contra  tarn  apertam  et  dilucidam  Apostoli  Jacobi 
senteniiam  docent,  hanc  Unctionem  vel  figmentum  esse  humanum, 
velritum  a  Patribus  acceptum,  nee  mandatum  Dei,  nee  promissio- 
nem  gratia;  habentem  :  et  qui  illam  jam  cessasse  asseruut,  quasi  ad 
gratiam  curationum  dumtaxat  in  primitiva  Ecclesia  referenda  esset : 
et  qui  dicunt,  ritum  ct  usum  quem  sancta  Romana  Ecclesia  in  hujus 
Sacramenti  administratione  observat,  Jacobi  Apostoli  sentential  re- 
pugnare ;  atque  ideo  in  alium  commutandum  esse  :  et  denique  qui 
banc  Extremam  Unctionem  a  fidelibus  sine  peccato  contemni  posse 
affirmant :  haec  enim  omnia  manifestLssime  pugnant,  cum  perspicuis 
tanti  Apostoli  verbis.  Nee  profecto  Ecclesia  Romana  aliarum  om- 
nium materet  magistra,  aliud  in  haec  administranda  Unctione,  quan- 
tum ad  ea  qua;  hujus  Sacramenti  substantiam  perficiunt,  observat, 
quam  quod  beatus  Jacobus  pra^scripsit.  Nee  vero  tanti  Sacramenli 
contemptus  absque  ingenti  scelere  et  ipsius  Spiritus  sancti  injuria 
esse  posset. 

Htcc  sunt,  quae  de  Pcenitentia?  et  Extremae  Unctionis  Sacramentis 
haec  sancta  oecumenica  Synodus  profitetur,  et  docet,  atque  omnibus 
Christi  fidelibus  credenda  et  tenenda  proponit.  Sequentes  autern 
Canones  inviolabiliter  servandos  esse  tradit,  et  asserentes  contrarium 
perpetuo  damnat,  et  anathematizat. 

De  sanclissimo  Pmnitentue  Sacramento. 

Canon  1.  Si  quis  dixerit,  in  Catholica  Ecclesia  Pcenitentiam  non 
esse  vere  et  proprie  Sacramentum  pro  fidelibus,  quoties  post  baptis- 
mum  in  peccata  labuntur  ipsi  Deo  reconciliandis,  a.  Christo  Domino 
nostro  institutum  ;  anathema  sit. 

2.  Si  quis  Sacramentaconfundens,  ipsum  Baptismum,  Poeniten- 
tiae  Sacramentum  esse  dixerit,  quasi  haec  duo  Sacramenta  distincta 
non  sint,  atque  ideo  Pcenitentiam  non  recte  secundum  post  naufra- 
gium  tabulam  appellari ;  anathema  sit. 

3.  Si  quis  dixerit,  verba  ilia  Domini  Salvatoris  :  Accipite  Sp;- 
ritum  sanctum:  quorum  remiseritis  peccata,  remittuntur  eis ;  et 
quorum  retinueritis,  retenta  sunt :  non  esse  intelligenda  de  potes- 
tate  remittendi  et  retinendi  peccata  in  Sacramento  Poenitentiae, 
sicut  Ecclesia  Catholica  ab  initio  semper  intellexit ;  detorserit  ;iutem, 
contra  institutionem  hujus  Sacramenti,  ad  auctoritatem  pra:dicandi 
Evangelium  ;  anathema  sit. 


A  IT  h. MUX 

i   m  quia  a  -  ..■■rit.  a. I  integrara  el  perfectam  pe<  catoram  rei 
.  m  requi  uiiente, 

Pteuitenlue,  videlicet,   Contritionera,   '  nera,   el 

tionera,  qas  tree  Posaitentix  partes  dicuntur;  eat  <liv  Mil- 

ium P     nteiiti  i  partes,  terrores  scilicel 

agnil  inceplam    i   1 

i  -  -  :'i  per  '  'In  islam  i  ;:  anatbi  ma  sit. 

lixerit,  earn  <  lontriti  >nem,  ssio* 

nein,  ••  dionem  :  am,  qaa  quia 

■iiiiios  boos  i:i  amantadine  aniuH  bo  i  .  ponderando  peccatorom 
rum  ^ra\  il  item,  moltirudini  m,l 
tudims,  - t  .  I  im  propos 

■  varum  .•!  aulem  Ltd  mi, 

sedfaeere  bominem  bj  em:  demum  illam 

d  ilorem  c  lactam,  el  oon  liberom,acvolantarium  ;  anathema  sit. 
i'.  Si  quia  11  '  '''  dem  \  <■!  inatitul 

lalemnei  jure  divino,  aut  ducerit,  m 

:  .•!,  quern   !.■  I  ica  i  l>  milio 

seiin  irvavil  et  observat,  alienum  esse  ab  iastitu 

humanum  ma  ait 

7.  Si  quia dlzerit, in  Sacramento Pcenitentia  adi  aempec- 

catoram  neceasarium  non  esse  jure  divino,  confite  i2iila 

peccata  mortalia,  quorum  memoria  cum  debita  et  i!i!i^':iti  pre  w 
tatiope  habeatur,  •••run  occulta,  et  qaa;  sunt  contra  dno  ultima  De- 
calogi  |>r  tcircumstantias,  qua  peccal  a  mutant  ;sed 

cam  Coufeasionemtanti  m  esse  ntiiem  ad  erndiendnm,  lan- 

<!um  'pcrniten-- •  im observatam i  factionem 

canonicamimponendam;  antd  i  imnia peccata confiteri 

student,  nihil  relinqnere  v<  nn; 

ant  demum,  non  Hcere  confiteri  ;  anathema  -h. 

3.  Si  quia  t,<  momnioo  I  rum,  qnalem 

onem  hnmanam,  a  piisabo- 
im ;  aut  ad  earn  n  in  teneri  omi 
Christi  fideles,  jus  i  Concilii   Lateranens  ationem, 

el  in  anno,  et  ob   ■  am  esse  Christi  Gdelibus,  at  n  >n 

contiteantur  '  Q  -  nathema  • 

9.  Si  (jui>  dixerit,  Absolutionem  sacramentajem  -ncerdotes  non 
esse  actum  judJcialem  ■  I  un  miniaterinm  pronanthtndi  et 
dcHarnndi  re                e  peccata  confitenti;  modd  tantum  credal 

•lutiim ;  aut  sacerdos  non  mid,  Bed  joco  absolvat;  ant 

-   i     •               M  pcBniten  enm  ab- 
solvere  possit;  anatbema  sit. 

10.  Si  quia  dixerit,  sacerdotea,  qui  io  p  ►rtali  sui  I 

trend  i  non  b  dx  re  :  ant  u 
muustrw  abaolun'  imnibni  et  i    guUal 

dictum;  Qtuecumque  Jligarerius  super  lerram,  erunl  h, 

.  et  qoascumque  -  ipei  terrain,  <  r  incaslo  : 

et  Quorum  remiseritis  ;  remittuntoreia  ;  •  i  quorum  retinueri- 

ot:  quorum  rerbonua  virtute  quilibet  abeoiri 
oeocata:  pablicaqoidempercorreptionemdua 
nniwToih*.  aecmtn  itaneami  m;anathera 

1 1.  Siqoii  dixerit,  1 

mpoutiam,  atqueideo  cijuum  reaeirationem  non 


432  APPENDIX. 

prohibere,  quominus  sacerdos  a  reservatis  veic  tibsolvaf ;  anathema 
sit. 

12.  Si  quis  dixerit,.  totam  pmnam  simul  cum  culpa  remitti  semper 
a  Deo,  satisfactionemqne  pacnitentiuui  non  esse  aliam  quamfidenv 
qua  apprehendmit  Christum  pro  eis  satisfecisse;  anathema  sit. 

13.  Si  quis  dixerit,  pro  peccatis,  quoad  pcenam  temporalem,  mi- 
nima Deo  per  Christi  merita  satisfieri  prenisab  eo  inflictis,  et  patien- 
ter  toleratis,  vel  a  sacerdote  injimctis,  Bed  nequespontegusceptis,ut 
jejuna's,  orationibus,  eleemosynis,  vel  aliis  etiam  pietatrs  operibus,  at- 
que  ideo  optimam  pcenitentiam  esse  tantum  novam  vitam;  anathe- 
ma sit. 

14.  Si  quis  dixerit,  satisfactiones,  qtiibns  pcenitentes  per  Christum 
Jesum  peccata  redimunt,  non  esse  cultus  Dei,  sed  traditiones  homi- 
num,  doctrinam  de  gratia,  et  verum  Dei  cultum,  atque  ipsum  benefi- 
cium  mortis  Christi  obscurantes:  anathema  sit. 

15.  Si  quis  dixerit,  Claves  Ecclesiae  esse  datas  tantum  ad  solven- 
dum,  non  etiam  ad  ligandum ;  et  propterea  sacerdotes,  duin  impo- 
nunt  pcenas  confitentibus,  agere  contra  fiuein  Clavium.  et  contia  in- 
stitutionem Christi;  et  Actionem  esse,  quod  virtuta  Clavium,  sublata 
poena  ajterna,  poena  temporalis  plerumque  exsolveuda  remaoeat; 
anathema  sit. 

De  Sacramento,  Extremaz  Unctionis. 

Canon  1.  Si  quis  dixerit,  Extremam  Unctionem  non  esse  verc  et 
proprie  Sacramentuma  Christo  Domino  nostro  institutum,  et  a  heato 
Jacobo  Apostolo  promulgatum  :  sed  ritum  tantum  aceeptum  a  .Pa-- 
Iribus,  autfigmentuin  humanum  ;  anathema  sit. 

2.  Si  quis  dixerit,  sacram  infirmorum  Unctionem  non  conferre 
gratiam ;  nee  remittere  peccata,  nee  alleviare  iufirmos:  sed  jam 
cessasse,  quasi  olim  tantum  fuerit  gratiaacurationum;  anathema  sit, 

3.  Si  quis  dixerit,  Extremse  Unctionis  ritum,  et  usnm,  qnem  ob- 
servat  sancta  Romana  Ecclesia,  repugnare  sentential  beati  Jacobs 
Apostoli,  ideoque  enra  mutandum,  posseque  a  Christianis  absque; 
peccato  contemni;  anathema  sit. 

4.  Si  quis  dixerit,  presbyteros  Ecclesia,  quos  beatus  Jacobus  ad- 
ducendosesse  ad  infirniuminungendnm  hoi  tatur,  non  esse  sacerdotes 
ab  Episcopo  ordinate^,  sed  rctate  seniores  in  quavis  coinmunitate  -T 
ob  idque  proprium  Extremae  Unctionis  ministrum  non  esse  solum, 
sacerdotem  ;■  anathema  sit. 

SESSIO   XXr.    Q.UJE    EST  QUINTA    SUB    PIO  IV,    PONTr   MAX.    CELEBRATA 
DIE  XVI   JUL1I    MDLXII. 

Doctrina  de  Communione  sub  ntraque  specie,  et  parvidomm. 

Sacro-sancta  cecumenica  et  generalisTridentina  Synodus,  in  Spi- 
ri  u  sancto  legitime  congregata,  prasidentibus  in  eneisdem  Aposto- 
lical tfedis  Legatis,  cum  de  tremendo  et  sanctissimo  Encharistias 
Sacramento  varia  diversis  in  locis  errorum  monstra  nequissimi  dae- 
monis  artibus  circumferantur,  ob  quoein  nonnullis  provinciis  multia 
Catholicae  Ecclesiaj  fide  atque  obedientia  videantur  discessisse,  cen- 
suit  ea,  quae  ad  comniunionem  sub  utraque  specie,  et  parvulorum 
pertinent,  hoc  loco  exponendaesse.  Quapropter  cunctis  Christi fideli- 


A.FPKNDIX. 

I  docere,  vd 
•  quAmesthi  plicatom  atqae  defioi- 

torn. 

('in  i    I     '  i  adstringijure  di- 

b  utraqtu 

■  in  -  incto,  qui  spirit  ns  eat  sa- 
in :ilii,  ••!  piel  'i.  atqae  ipsi- 
duclarat  ac  docet, 
nullo  di\                                       I                   ;  conficientes,  obligari 

imendam :  neqae 
alio  p  quia  illis  alti  I  loo- 

manio  ad  K  -|1  'ns  Dorainua  in  ultima 

insti- 
tuit.  et  Apostolis  tradidit ;  el  tniditio  e6 

nquo  spe- 
'i'),  apud 
I  '  .    aem  <i 

Domino  |  irura  Pa'rnm 

,  t:  Nisi 

ig  linem, 

n  in  mandue  iverit  ex 

•  mum.     !  Q,ni  mandncat  meam 

a  ;  dixit 

pro   mondi  vita.     Et 

denique  qui  di  \it :  Qui  mandncat  m  ill  meum  san- 

iii.  in  in"  ma  in  illo ;  dixit  nihiloinin  b:  Qui  man* 

ii  banc  panem,  vi\  et  in  i  tern  am. 

Caput  II     I  dispensatiojum  Sacramenti  l'u- 

cha 

V  i   fuisso 

i  •  abstantia,  ea 
itiam  n  -  .rum  Sa- 

rin) varieta- 
i  '  Ins  aon  obscnrt  ri- 

-  I  " hrir=- 

:i  lU'i.     Atqae   ipsnm  qaidem  bae 

m  in  multis  aliis,  turn  in  hoc 

mollis  circa  ejus  nsam,  c  i  ten, 

it,  cum  vc'i<t  >.  di  ler  F.c- 

■  toritntem, 

infreanens  al  jpe- 

ci<-i  "i  inutatii 

ilia  i  '.  Ii  mc  eonsueta- 

din  '  pro  lege  hs> 

bend  pains  1  icclesi  e  auctori- 

pr  i  libito  mutare  non  i 

(    \-  ■  •.  III     Totum  it    inl  grum  Christum,  ac  tcmm   Sarramcntum 

'    -  slant,  qaann  r,  ut  anten  <Iirtum  Bad 

in  snpiema  ilia  ca  na  I  imentum  in  doabna  ipccieboa  iostita 


434  APPENDX.v. 

erit,  et  Apostolis  tradiderit ;  tamen  fatenclum  esse,  etiam  sub-  altera 
tantum  specie  totum  atqae  integrum  Christum,  verumque  Sacra- 
mentum  sumi;  ac  propterea,  quod  ad  fructum  uttinet,  nulla  gratia, 
necessaria  ad  salutem,  eos  def'raudari,  qui  unum  speciem  solam  ac- 
cipiunt. 

Caput  IV.  Parculos  non ohligari  ad  Communionem  Sacramentalem . 

Denique  eadem  sancta  Synodus  docet  parvulos,  usu  rationis  ca- 
rentes,  uulle  obligari  necessitate  ad  sacramentalem  Eucharistia? 
Communionem:  siquidem  per  Baptismi  lavacrum  regenerati,  et 
Christo  incorporate  adeptam  jam  filiorum  Dei  gratiam  in  ilia  rotate- 
amittere  non  possunt.  Neque  ideo  tamen  damnanda  est  antiquitas, 
si  enm  morem  in  quibusdamloeis  aliquandoservavit :  lit  enitn  sanc- 
tissimi  i i  11  Patres  sui  facti  probabilem  causam  pro  illivts  temporis 
ratione  habuenint:  ita  certe  eos  nulla  salutis  necessitate  id  fecisse.. 
sine  controversiacredendum  est. 

Dc  Communione  sub  utraque  specie  et  parvulorum. 

Canon  1.  Si  quis  dixerit,  ex  Dei  praecepto,  vel  necessitate  salutis, 
omnes  et  singnlos  Christi  fideles  utramque  speciem  sanctissimi  Eu- 
charistias  Sacramenti  sunieredebere;  anathema  sit. 

■  2.  Si  quis  dixerit,  sancta m  Ecelesiam  Catholicam  non  justis  cau- 
sis  et  rationibus  addactam  fuisse,  ut  Laicos,  atque  etiam  Clericos, 
non  conficientes,  sub  panis  tantummodo  specie  communicaret,  aut 
in  eo  errasse  ;  anathema  sit. 

3.  Si  quis  negaverit,  totum,  et  integrum  Christum  omnium  gra- 
tian-m  lontem  et  auctorem  sub  una  panis  specie  sumi,  quia  ut  qui- 
dam  falsi)  asserunt,  non  secundum  ipsrus  Christi  institutionem  sub 
utraque  specie  sumatur  ;  anathema  sit. 

4.  Si  quis  dixerit,  parvulis,  antequam  ad  annos  discretions  per- 
A'enerint,  necessariam  es^e  Eucharisiiae  communionem  ;  anathema 
sit. 

SESSIO  XXII.  Q.UJE  EST  SEXTA  SCB  PIO  IV.  PONT.  MAX.  CELEBRATA  I>IK. 
XVII.  SEPTEMBRIS,  MDLX1I. 

Doctrina  dc  Sacrificio  Missa. 

Sacro-sancta  oeeumenica  et  generalis  Tridentiiia  Synodus,  in 
Spiritu  sancto  legitime  congregata,  praesidentibus  in  ea  eisdem 
ApostoliciB  Sedis  legatis.  ut  vetus  absoluta,  atque  omni  ex  parte  per- 
fecja  de  magno  Eucharistire  mysterio  in  sancta  Catholica  Ecclesia 
fides  atque  doctriua  retineatur,  et  in  sua  puritate,  propulsatis  error- 
ibus,  atque  hasresibus,  conservetur;  de  ea,  quatenus  verum  et  sin- 
gulare  saerificium  est  Spiritus  sancti  illustratione  edocta,  hsec,  quae 
sequuntur,  docet,  declaiat,  etfidelibuspopulisprcedicandadecernit. 

Caput  I.  Dc  instilutiune  sacro-sancti  Misses  sacrificii. 

Quoniam  sub  priori  Testamento,  teste  Apostolo  Paulo,  propter  Le- 
vitici  sacerdotii  imbeciiitatem  consummatio  non  erat ;  oportuit,  Deo 
Pat  re  misericordiarum  ita  ordinaste,  sacerdotum  alium  secundum  or- 
dinemMelchisedechsurgcre.  Dominum  nostrum  Jesum  Christum,  qui 


.•I  V 

mmare,  etad  per 
j  1 1 1 1  Deuael  ' 
sum  i:i  an'.  Cruris,  morte  intercedetite,  Deo  Patri  oblatarus  i  rat,  at 
aeternam  illic  redemptionem  op  :   quia  tamen  per  mortem 

rdotium  ejai  extinguendum  non  erat:  in  co  aa  dw  is 

„,„■[,  •  |  il    Ql    Ihl- 

minum  d  m,  quo  omentum  illod, 

seme  I  in  <  Irnce  peraj     idui  moria  in 

finem  usque  seculi  as  sal  ataxia  virtus  in  remis- 

aionem  eorum  aobisqno  mmittuntar,  peccatorum  ap 

plicaretoi  i  induin  ordinem  M 

mnn  cone titn torn  declarans,  corpus  i  Buum  su 

bat  pania  et  vim  I)  •>>  Patri  obtolil ;  ac  sab  earumdem  rerum  -\  mbo- 
li--.  Anostous,  qnos  tanc  ao\  iTestamenti  sac  trdotea  constituebat,  at 
suinerent,  tradidil :  et  ■■.-  \  oi,  i  iccessoi  ibus, 

ut  offei  rent,  pra  c  "  commerao- 

rationem;  utisei  Litetdocuit    Psnm 

celebrato  Pascha,  quod  in  men  Egyptomul- 

titndo  filiornra  [srael  immolabat,  novum  instituil  Pascha,  seipsnm 
,  per  -  nis  visibilibns  immolandnm  in 

memoriam  trannitus  sui  '"n;  hoc  mai  Patrem,  quando 

sangninia  i  ftuaionem  n  is  redemit,  eripuitque  de  potestate  ti  n 
nun,  et  in  transtnlk      I'.'  h      quidera  lii-i  m 

latio  i  •'.  qo      nul  i  indignil  linari 

potest:  quam  Dominna  per  Malachiam  nomini  suo,  quod  magnum 
tutnrum  esse!  in  genlibus,  in  omni  loco  mm  dam  pne- 

dixif.  ,r:    ■.  n    .  e  innuitApo  I  ilua  '.'       i  ■  '  orinthii 

a  p  >sse  cos  qui  p  d  emoniorum 

pollnti  sunt,  menss  Domini  participes  fieri:  per  mensam  altare 
u|robiqne  as.     Hxc  deniqae  ilia  per  varias  sacrifi- 

ciorum,  naturae  et  legis  tempo  i  .  similitudines  figurabatur;  atpnte 

qua  I a  omnia,  per  ilia  siguificata,  velut  illorum  omnium  consam- 

matio  et  i 

rIL  Sacri) 

Etquoniamin  diviouhoc  i,  quod  in  ar,  idem 

ille  Cnrisl 

ium 

istud  vere  pronitiatorium  i  :-  at,  -i  i 

cordi    ■ 

ml  Deam  ""  "n  e" 

niam 

I  I    minus,  L'i 

■ 

none  ::i  """'        ' 

obtolit,  '  !,'m  oWati 

•  ru  iit.i-.  in ■;■■  ipiuntur : 

turn  abeal   nl  '  n"n 

Bolum  pi 

pro  <!  (fan  I 


436  APPENDIX. 

Caput  III.  Dc  Missis  in  honorcm  Sanctorum. 

Et  quamvis  in  honorcm  etmemoriam  Sanctorum  nounullasinter- 
dum  Missas  Ecclesia  celebrare  consueverit ;  non  tamen  lllis  sacrafi- 
cium  ort'erri  docet,  sed  Deo  soli,  qui  illos  coronavit ;  unde  nee  sacer- 
dos  diceri  solet,  Oftero  tibi  sacrificium  Petre,  vel  Paule,  sed  Deo, 
de  illorum  victoriis  gratias  agens,  eorum  patrocinia  implorat;  utipsi 
pro  nobis  intercedere  dignentur  in  coelis,  quorum  memoriam  facimus 
in  terris. 

Caput  IV.  Do  Canone  Missa. 

Et  cum  sancta  sancle  administrari  conveniat,  sitque  hoc  omnium 
sanctissimum  sacrificium  ;  Ecclesia  Catholica,  ut  digne  reverenter- 
que  offerretur,  ac  percipeietur,  sacrum  Canonem  multisante  seculis 
instituit,  ita  ab  omni  errore  purum,  ut  nihil  in  eo  contineatur,  quod 
non  maxime  sanctitatem  ac  pielateni  quamdamredoleat,  mentesque 
offerentium  in  Denm  erigat.  Is  enim  constat  cum  ex  ipsis  Domini 
verbis,  turn  ex  Apostolorum  traditionibus,  ac  sanctorum  quoque 
Pontificum  piis  institutionibus. 

Caput  V.  Dc  solcmnibus  Missa:  sacrijicii  caremoniis. 

Cumque  natura  hominum  ea  sit,  ut  non  facile  queat  sine  admini- 
culis  exterioribus  ad  rerum  divinarum  meditationem  sustolli,  prcp- 
terea  piamater Ecclesia  ritus  quosdem,  ut  scilicet  quoedamsummissa 
voce,  alia  vero  elatiore.  in  Missa  pronuntiareutur,  instituit.  Ca3remo- 
nias  item  adhibuit,  ut  mysticas  benedictiones,  lumina,  thymiamata, 
vestes,  aliaque  id  genus  multa,  ex  Apostolicadisciplina  et  traditione, 
quo  et  majestas  tanti  sacrificii  commendaretur,  et  mentes  fidelium 
per  ha;c  visibilia  religionis  et  pietatis  signa  ad  rerum  altissimaram, 
qure  in  hoc  sacriricio  latent,  contemplationem  excitarentur. 

Caput  VI.  Dc  Missa  in  qua  sohts  sacerdos  communicat. 

Optaretquidem  sacro-sancta  Synodus,  utin  singulis  Missis  fideles 
adstantes  non  solum  spirituali  affectu,  sed  sacramentali  etiam  Eu- 
char!stia3  perceptione  communicarent,  quo  ad  eos  sanctissimi  hujus 
sacrificii  fructus  uberior  proveniret:  nee  tamen,  si  id  non  semper 
fiat,  propterea  Missas  illas  in  qnibus  solus  sacerdos  sacramentaliter 
communicat,  ut  privatas  et  illicitas  damuat,  sed  probat,  atque  adeo 
commendat.  Siquidcm  ilia;  qnoque  Missa-  ver6  communes  censeri 
debent;  partim  quod  in  eis  populus  spiritualiter  cornmunicet:  par- 
tim  vero,  quod  a  publico  Ecclesia;  ministro  non  pro  se  tantiim,  sed 
pro  omnibus  fidelibus,  qui  a;1,  corpus  Christi  peitinent,  celebrentur. 

Caput  VII.  De  aqua  vino  vdseenda  in  calice  offerendo. 

Monet  deinde  sancta  Synodus,  pra?ceptum  esse  ab  Ecclesia  sacer- 
dotibus,  ut  aquam  vino  in  calice  ofterendo  miscerent :  turn  quod 
Christum  Dominum  ita  fecisse  credatur,  turn  etiam  quia  e  latere 


437 

»-jn-  :iu!  ram  exieril   q  c  mix- 

tion" recolitnr ;  >  •  i  populi  di- 

iturj  ipsius  popali  itur. 

(    vii  r   VIII      '■'  rji-r.        EJUS  a:;; 

■;r. 

■  populi  fideliserudiuonem;  non  t:i- 
men  expedire  t  P  .  >  celebra- 

tetur.      (in  .:  DtiqaO,  it 

I,                         i,  omnium  irnm matre et  magi 

probato  riui.                I  parvali  punem  petirtat, 

el  Don  Ml  qai  -  I    •               ■  •  in- 
-  carom  animaram  gerentibus,  at  frequenter  inter  Missaram  ce- 

lebrationem  vel  per  se,  vel  p  ratios,  ex  iia  quae  in  Missa  legootnr, 

aliqnid  exponant ;  atqi  -                              m\-- 

tenum  al  '■'»  Dominicia  et  restia. 

I  ' 

I  i  I, A  [109- 

tolorum  traditi  roibns,                        i    !   itro  ia   rondatam 

•  mnlti  •  .  moltaqne  ;i  mul- 

utantnt;                        S  %,  posl  mi 

graresqne  hw  anammi  Patrnm 

omnium                   qa  e  1 1  u i < •  pnrissimse  Sd<  i.  •  doctrirue  .'•.((- 
veroantnr,  damnai                 acta  Ecclesia  eliminare,  per  sobji 
ho-  ' 

mm  I.  Si  quia  dixei  I  met  pro- 

prium  Bacrificiam,  nut  qaodofferri  Don  -it  aiiad, qaamnobii  Chris- 
tum ad  mandocandum  dari  :  anatbem  i 

•.'.  Si  no       ixerit,  illii  '  "•  commemora- 

tionem,  Christnm  non  ins!  I  ;  anl  non  op- 

dinasse,  at  i[i-i.  aliiqn  rent  corpus  el  sangainem 

suutn;    i 

::.   -  I  gratia- 

n.m  ratnndai  icii  in  Cruce per- 

.  ;.  iae 
pro  ?ivis  el  d  nibna  et  i 

;    Bi  aphemi  im  ii  simo  Christi 

crificio  in  (  M  ficium,  aut  ill!  per  hoc  de- 

rogar  ;  anathi 

>i  quia  dixi  rit,  im|  Bin  bonorem 

D      a  obtinenda,  aicot 
Ecclesia  intendit ;  anatl 

6.   8  I  <ere.  ideoque  ab- 

rogaudnm;  anathema  -it. 

ID 

M    -arum  ce''  tor,  irritabala 

.tia  esse  m  tb<  ma  sit. 


438  APPENDIX. 

8.  Si  quis  dixerit,  Missaa  in  quibus  solus  sacerdos  sacrnmentaliter 
commtinicat,  illicitas  esseideoque  abrogandas;  anathema  sit. 

9.  Si  quis  dixerit,  Ecclesia;  Romanse  ritum,  quo  summissa  voce 
pars  Canonis  et  verba  consecraticnis  proferuntur,  damnandum  esse ; 
aut  lingua  tan  turn  vulgari  Missam  celebrari  debere :  ant  aquam  non 
miscendam  esse  vino  in  calice  ofFerendo,  eo  quod  sit  contra  Christi 
institutionem  ;  anathema  sit. 

SESSIG  XXIII.  QUJE  EST  SEFTIMA   SUB   P10  IV.  PONT.  MAX.  CELEBRATA 
DIE  XV  JUL1I,  MDLX1II. 

Vera  et  Cath»lica  doctrina  dr.  Sacramento  Ordinis,  ad  condcmnandos 
errores  nostri  temporis,  a  sancta  Synodo  Tridentina  decrcta  ctpub- 
licata  Sessione  septima. 

Caput  I.  Dc  institutionc  sacerdotii  nova  legis. 

Sacrificium  etsacerdotium  ita  Dei  ordinatior.e  conjuncta  sunt,ut 
utrnmque  in  omni  lege  exstiterit.  Cum  igitur  in  novo  Testamenlo 
sanctum  Eucharistiae  sacrificium  visibile  ex  Domini  institutions  Ca- 
tbolica  Ecclesia  acceperit;  fateri  etiam  oportet,  in  ea  novum  esse 
visibile  et  externum  sacerdotium,  in  quod  vetustranslatum  est.  Hoc 
autem  ab  eodem  Domino  Salvatore  nostro  institutum  esse,  atque 
Apostolis,  eorumque  successoribus  in'sacerdotio,  potestatem  tradi- 
tam  consecrandi,  offerendi/etniinistrandi  corpus  etsanguinem  ejus, 
necnon  et  peccata  dimittendi  et  retinendi,  sacrtc  Littera;  ostendunt, 
et  Catholicte  Ecclesia?  traditio  semper  docuit. 

Caput  II.  Dc  septan  Ordinibus. 

Cum  autem  divina  res  sit  tarn sancti  sacerdotii  ministerium ;  con- 
sentaneum  fuit,  quo  dignius  et  majori  cum  veneratione  exerceri  pes- 
set,  ut  in  Ecclesiae  ordinatissimadispositioneplureset  diversi  essent 
ministrornm  ordines,  qui  sacerdotio  ex  officio  deservirent;  itadistri- 
buti,  ut,  qui  jam  clericali  Tonsura  insigniti  essent,  per  minores  ad 
majores  asceuderent.  Nam  non  solum  de  sacerdotibus,  sed  et  de 
Diaconis  sacra;  Littera?  apertam  mentionem  faciunt ;  et  qua;  maxi- 
me  in  illorum  ordinatione  atlendenda  sunt,  giavissimis  verbis  do- 
cent;  etab  ipso  Ecclesiae  initio  sequentium  Ordinum  nomina,  atque 
umuscuj usque  eorum  propria  ministeria,  Subdiaconi  scilicet,  Aco- 
lythi,  Exorcisia;,  Lectoris  et  Ostiarii,  in  usu  fuisse  cognoscuntur, 
quamvis  non  pari  gradu;  nam  Subdiaconatus  ad  majores  ordines  a 
Patribus,  et  sacris  Conciliis  refertur,  in  quibus  et  de  aliis  inferiori- 
bus  frequentissime  legimus. 

Caput  III.  Ordincm  vcrc  etproprie  esse  Sacramentum. 

Cum  Scripturae  tcstimonio,  Apostolica  traditione,  et  Patrumunan- 
imi  consensu  perspicuum  sit,  per  sacram  ordinationem,  qua;  verbis  et 
signis  exterioribus  perficitur,  gratiamconferri :  dubitare  nemo  debet, 
Ordinem  esse  vere  et  proprie  unum  ex  septein  sanclae  Ecclesia;  Sa- 
cramentis.  Inquit  enim  Apostolus:  Admoneo  te,  ut  r*suscites  gra- 
tiara  Dei,  qua;  est  in  te,  per  impositionem  manuum  mearom;  non  enim 


UII'MUX  43fl 

Ct 

I  V .     De  J 

firm  • 
meril 

I 

• 

DOVl 

ltU- 

ali  pr  re  videtur,  qu 

lii,  r  'n<te 

■ 
omn 

■     S 

icrar- 

rum 
lam  h  ilH-nt.    Do- 
no  lus,  in  ordi     I      e  S  i 

I  iris 
r..ri- 
:  quin  i  ■  rnit 

. 

int,  et  qi 
•int,  unit)  H  non   I 

i  Lax 

sunt  qua  gen 

menl  propriia 

•juttur,  11 

ail  jo  ' 

tooli  c  t  tenere  poasint 

/»  imcnto  Ordinis. 

<  1    Si  [uis dixerit, n  nnovoTt  rrdotiam 

i  li  et 
.in.in  Domini  at  i  remittendi 

ot  r  ■  :'i>, « t  nudum  iruli 

lixcrit,  ]>'  {h°- 

Ika  radus 

■ 

Mistilutuin,  v,. 
oentomq  lum  a  \irw  rerum 

rum  ban  .mis- 

etSacntnu 


440  APPENDIX. 

4.  Si  quia  dixerit,  per  sacram  ordinationem  non  dari  Spiritum 
sanctum  ;  ac  proinde  frustra  Episcopos  dicerc,  Accipe  Spiritum  sanc- 
tum ;  ant  per  earn  non  imprimi  characterem  ;  vel  cum,  qui  sacerdos 
semel  fuit,  laicum  rursus  fieri  posse  ;  anathema  sit. 

5.  Si  quis  dixerit,  sacram  Unctionem,  qua.  Ecclesia  in  sancta  ordi- 
natione  utitur,  non  tantumnon  requiri,  sed  contemnendam  et  perni- 
ciosam  esse,  similiter  et  alias  Ordinis  crercmonias;    anathema  sit. 

6.  Si  quis  dixerit,  in  Ecclesia  Catholica  non  esse  hierarchiam  di- 
vina  ordinationo  institutam,  qu<e  constat  ex  Episcopis,  Presbyteris, 
et  Ministris ;  anathema  sit. 

7.  Si  quis  dixerit,  Episcopos  non  esse  Presbyteris  supcriores,  vel 
non  habere  potestatcm  confirmandi  et  ordinandi ;  vel  earn,  quam  ha- 
bent  illis  esse  cum  Presbyteris  communem  ;  vel  Ordines  ab  ij>sis  col- 
latos  sine  populi,  vel  potestatis  secularis  consensu,  aut  vocatione, 
irritos  esse ;  aut  eos,  qui  nee  ab  ecclesiastica  et  canonica  potestate 
rite  ordhiati,  nee  missi  sunt,  sed  aliunde  veniunt,  legitimos  esse  verbi 
et  Sacramentorum  ministros  ;  anathema  sit. 

8.  Si  quis  dixerit,  Episcopos,  qui  auctoritate  Romani  Pontificis 
assumuntur,  non  esse  legitimos  et  veros  Episcopos,  sed  figmentum 
humanum ;  anathema  sit. 


SESSIO  XXIV.  Q.U42  EST  OCTAVA  SUB    PIO    IV.    PONT    MAX.    CELEERATA 
DIE  XI.  NOVEMERIS  MDLXIII. 

Doctrina  de  Sacramento  Matrimonii. 

Matrimonii  perpetuum  indissolubilemque  nexum  primus  humani 
generis  parens  divini  Spiritus  instinctu  pronuntiavit,  cum  dixit:  Hoc 
nunc  os  ex  ossibus  meis,  et  caro  de  carne  mea  :  quamobrem  relin- 
quet  homo  patrem  suum  et  matrem  et  adha;rebit  uxori  suff,  et  erunt 
dno  in  carne  una. 

Hoc  autem  vinculo  duos  tantummodo  copulari  et  conjungi,  Chris- 
tus  Dominus  apertius  docuit,  cum  postrema  ilia  verba,  tamquam  a 
Deo  prolata,  referens  dixit :  Itaque  jam  non  sunt  duo,  sed  una  caro  : 
statimijiie  ejusdem  nexus  firmitatem,  ab  Adamo  tantd  ante  pronun- 
ciatam,  his  verbis  confirmavit :  Q.odergoDeus  conjunxit,  homo  non 
separet. 

Gratiam  vero,  qua?  naturalem  ilium  amorem  perficeret,  et  indisso- 
lubilem  unitatem  confirmaret, conjugesque  sanctificaret,  ipse  Christus 
vcnerabilium  Sacramentorum  institutor  atque  j>erfector,  sua  nobis 
passione  promeruit,  quod  Paulus  Apostolus  innuit,  dicens :  Viri, 
dilicrite  uxores  vestras,  sicut  Christus  dilexit  Ecclesiam  et  seipsum 
tradidit  pro  ea :  mox  subjungens  :  Sacramentum  hoc  magnum  est: 
ego  auteai  dico  in  Christo,  et  in  Ecclesia. 

Cum  igitur  Matrimonium  in  lege  Evangelica  veteribus  connubiis 
per  Christum  gratiam  prsestet;  merito  inter  novffi  Iegis  Sacramenta 
annumerandum,  sancti  Patres  nostri,  Concilia,  et  universalis  Ec- 
clesiae  traditio  semper  docuerunt :  adversus  quam  impii  homines  hujus 
sa^culi  insanientes,  non  solum  perperam  de  hoc  venerabili  Sacramento 
senserunt ;  sed  de  more  suo,  praetextu  Evangelii,  libertatem  carnis 
introdueentes,  multa  ab  Ecclesias  catholicae  sensu,  et  ab  Apostolo- 
rum  temporilius  probata  consuetudine  aliena,  scripto  et  verbo  asseru- 
erunt,  non  sine  magna  Christi  fidelium  jactura  :  quorum  temeritati 


\ri'f:.\i'i\  1  I  I 

■utetaet  univi        •  Synodoscnpiensoccurrere,  insignion 
toriiin  Bchiamaticorum  nasresea,  el  errores,  ne  plarea ; i <  1  m  trahal 

irom  conl  terminandoa  daxit,  bos  in  ipj 

eoramqae  en  nens  anathematiai 

Dc  Sacramento  Matrimonii. 

Canon  1.    Si  qc  II  trimonium  ru  :  r.   etproprid 

unnm  ex  septem  legis  Evangelicae  Saci  l  Christo  Domino 

instilotiun,  Bed  ab  bominibaa  in  Ecclesia  inventom  ;  neqae  gn  I 
conlerro  ;  anathema  -it. 

■J    Si  quia  dixerit,  licere  I  lis  jilures  simul  habere  oxi 

et  hoc  nulla  legedivu  rohibitum  ;  anathema  ^it. 

;?.   Si  '|'ii-  'liv  :  ffinitatia  2ra- 

dtis  ijiii  I  i  ipriniuntur,  | impedire  matrimoniom  con 

trahendum,  et  dirimere  contractam  i  ae  n  in  mm- 

nnilia  illorum  dis|  ant  constitoere  ui  plnrea  impediont,  et 

dirimant  ;  anathema  >it. 

1    Si  (jiiii  dixerit,  1  a   non  potoisse  constitnere  impedi- 

menta matrimonium  dirimentiu,  vel  in  iis  constitnendis 
anathi 

5.  Si  quia  dixerit,  propter  haeresim,  ant  moleatam  cohabitationem, 
aut  affectatam   absentiam   a  conjoge,  disaolvi    ;  itrimonii 

vinculum ;  anathema  - 

(i.  Si  ijuis  dixerit,  mairimoniuin  ratnm,  non  eonsummatum.  per 
solemnem  religionis  profeasionem  alteriua  conjugum  non  dirimi : 
anatlii-in  i  -it. 

T.  Si  quia  dixerit,  Ecclefdam  erraro,  cum  docuit,  et  docet,  ju\t;i 
I  ■     ^poatolicam  doctrinam,  propter adnlteriom  aiteriua 

conjujrnm  matrimonii  \  incnlnm  •    »lvi :  et  atromqne, 

lam  innocentem,  qoi  canaam  adolterio  non  dedit,  qod  p 

aliod  matrimoninm  contrahere ;  mcecbarique 
eum.  qui  dimiasa  adulters'   aliam  duxerit,  ct  cam,  que,   din 
adultero.  alii  unpserif  ;  anathema  - 

-  Si  qnia  dixerit,  I  siamerrare  cum  obmultas  causae  separav- 
lionem  in  tor  conjuges,  quoad  tliurum  -cu  <[ii>  -n.  I  cohabitationem,  ad 
certain  incertumve  tempua  fieri  poase  decernit  ;  anathema  *it. 

;>.   Si  quia  dixerit,  Clericos  in  eacria  Ordinibna  constitotos, 
Regulars*  oniter  profeaaoa,  poase  matrimoniom  con- 

tralii-ri'.  eontractomqne  validnm  ease, non  licfl 

et  opposition  nil  aliud  imdamn  rnoniom, 

i  imomam,  qui  mm  sentinnt 

mum  ;  anathema  sit  :  ''urn 
Deu-i  id  r  :itibus  uon  deneget.  nee  patiatur  ii"s  *ni>ra  id  qnod 

mus,  tenl  iri. 

10.  Si  quia  -  ■  •  -  n  i  anteponendi  I  itoi 

\  i r i.' i  n  re  in 

virginitati  i   quam  jnngi  matrimonio;  antbemasit 

11.  Si  quia  lixerit,  prohi  i  m  certia 
anni  ten  |  superstition!  m  ea                                Etbi      irum 

rstitione  profectam  ;  ant  I 
qudx  .  illii  utitnr,  damoaverit :  anathi  i 


442  APPENDIX. 

12.  Si  quis  dixerit.  causas  matrimoniales  non  spectare  ad  judices 
-€  cclesiasticos  ;  anathema  .sit. 


SESSIO  XXV.  ftUJE  E.ST  NONA  ET  ULTIMA  SDB  P!0  IV.  POXT.  M*X' 
C'CEPTA  DIE  ill;    ABSOLUTA  DIE  IV.  DECE.MEP.IS  MDLXII1. 

Decrelum  de  Purgatorio. 

Cum  Catholica  Ecclesia,  spiritu  sancto  edoeta,  ex  sacris  litleris  ct 
antiqua  Patrum  traditione,  in  s/icris  Conciliis,  et  novissime  in  hac 
-oecumemca  Synodo  docuerit,  Purgatorium  esse  ;  animasque  ibi  de- 
tentas,  fidelium  suffragiis,  potissimum  vero  acceptabili  altaris  sacri- 
fieio  juvari;  prsecipit  sancta  Sy nodus  Episcopis,  ut  sanam  de  Pur- 
gatorio doetrinam  a  Sanctis  Patribus  et  sacris  Conciliis  traditam,  a 
Chrsti  (ideii'ous  credi,  teneri,  doeeri,  et  ubique  prEedicari  diligenter 
studeant.  Apud  rudem  vero  plebem  difriciliores  ac  suhtilioresquses- 
liones,  quteque  ad  aedificatior.ein  non  faciunt,  ctex  quibusplerumque 
nulla  sit  pietatis  accessio,  a  popularibus  concionibus  secludantur. 
Incerta  item,  vel  que  specie  falsi  laborant,  evulgari  ac  tractari  non 
permittant.  Ea  vero  qua  ad  curiositatemquamdam  aut  superstitio- 
nem  spectant,  vel  turpe  lucrum  sapiunt,  tamquam  scandala  et  fide- 
iiun  offendicula  probibeant.  Curent  auteni  Episcopi,  ut  fidelium 
vivorum  suffiragia,  3. 1 issarum  scilicet  sacrificia,  orationes,  eleemosynae, 
aliaque  pietatis  opera,  quss  a  fidelibus  pro  aliis  fidelibus  defunctis 
fieri  consueverunt,  secundum  Eeclesire  instituta  pie  et  devote  riant ; 
et  quae  pro  illis  ex  testutorum  fundationibus,  vel  alia  ratione  debentur, 
non  perfunctorii,  sed  a  sacerdotibus,  et  Eodesije  ministris,  et  aliis, 
qui  hoc  prxslare  tenentur,  diligenter  et  accurate  persolvantur. 

De  invocationC)  venerations  et  Reliquiis  Scinctorum  et  sacris  ima- 

ginibus. 

Mandat  sancta  Synodus  omnibus  Episcopis,  et  ceteris  docendi 
raunus  curamque  sustinentibus,  ut  juxta  Catholics  et  Apostolicse 
Ecclesis  usum  a  priinoevis  Christiana;  religionis  temporibus  recep- 
tum,  sanetorumque  Patrum  consensionem,  et  sacrorum  Conciliorum 
decreta,  in  primis  de  Sanctorum  intercessione,  invocatione,  Reliqui- 
arum  honore,  et  legitimo  imaginum  usu,  fideles  diligenter  instruant, 
docentes  eos,  Sanctos,  una  cum  Christo  regnantes,  orationes  suas 
pro  hominibus  Deo  offerre ;  bonum  atque  utile  esse  supplicitur  eos  in- 
vocare;  et  ob  beneficia  impetranda  a  Deo  per  Filium  ejus  Jesum 
Christum  Dominum  nostrum,  qui  solus  noster  Redemptoret  Salva- 
tor  est,  ad  eorum  orationes  opem  auxiliumque  confugere  :  illos  vero 
qui  negant  Sanctos,  seterna  felicitate  in  coelo  fruentes,  invocandos 
esse  :  aut  qui  asserunt,  vel  illos  pro  hominibus  non  orare  vel  eorum, 
ut  pro  nobis  ctiim  singulis  orent,  invocationem  esse  idololatriam  : 
vel  pugnare  cum  verbo  Dei,  adversarique  honori  unius  mediatoris 
Dei  et  hominum  Jesu  Christi,  vel  stultum  esse  in  coelo  regnantibus 
voce  vel  mente  supplicare,  impie  sentire.  Sanctorum  quoque  mar- 
tyrum.  et  aliorum  cum  Christo  viventium  sancta  corpora,  qua?  viva 
membra  fuerunt  Christi,  et  templum  Spiritus  sancti,  ab  ipso  ad  teter- 
nam  vitam  suscitanda  et  glorilicanda  a  fidelibus  vencranda  esse,  per 
qua;  multa  beneficia  a  Deo  hominibus  praestjniur:  it  a  at  affirmantes, 


A.7PEN1 

Sanetorum  Eteliquiis  venerationem  atque  honororn  non  deberi;  vel 
aliaqae  sacra  monamenta  .1  Gdelibiu  inutiiiter  honorari;  atqne 
eoramopis  impetrand  b  caasi  Sanctorum  men  tstra  frequen- 

t  a r i ;  omaino  dRmuando8  esse,  pront  jam  pridem  eos  damnavit,  el 
Dane  etiam  il  unn  it   l  Imagines  p  >rro  I  Dei 

Virginia  el  aJiornm  Sanctorum  in  templis  praesertim  habenda 

retinendas;  eisqae  debitors  honore 1   venerationem  imperlien- 

il.im  ;  non  quod  credatur  inesse  aliqua   in  iis  divinitaa,  vel  vii 
propter  qnam  ainl  Iquodab  iliqnid  petendnm; 

vel  quo  I  fiducia  in  imaginibns  -it  figenda,  veluti  olim  6ebat  a  Gen 
tilms.  .pi  e  in  i'luli-  spem  8u  mi  1  -  •,!  qnoniam  honos  qui 

ihibetur,  refertor  ad  pi  qua;    ill     rep     jentant:  itaul 

per  1111.1:1..     .  quas  oscalamnr,  et  taperimnset 

proenmbimu  ,  im  adoremns;  '-i  -  simi- 

litudinem  gerunt,  venen  mnrj  id  quod  C  nciliorum,  pnesertim  ve- 
i"  secan  is  contra  imaginnm  6ppngnato- 

inciium. 
Iliad  veto  d  mi.  per  histories  mysteriorum 

nostras  redemptionis,  pictarisvelatiis  similite  inibas  expre  isas,  eru- 
■iiri  et  confirmari  popalum  in  aiticniis  G  lemorand 

sida    reeo    a  !t>:  turn  uteris  imaginibus  magnum 

fi  in  •  11  in  pen..  him  quia  Ins  benefit 

munernm  qns   a  '  !ht  i  iam  quia  l>ci  per 

Sanctoa  miracnla  et  salataria  exempl  1 1  ilinm  Bnbjiciontnr, 

lit  pro  iia  Deo  gratias  agant,  ad  Sanctorumqne  imitationem  vitam 
1  mt;  excitentnrque  ad  adorandum  .- 1  c  « 1  i  1  i i^ <  •  1 1  - 
dam  Deum,  et  ad  pi  itatem  colendam.     Si  <  ( 1 1  i  -  autem   hi 
contraria  docaerit,  ant  senserit ;  ana  [n  has  autem  < 

erint,  eos  prot 
aboleri sancta  SjraodoE  titer cu pit:  itautu  i  dogma- 

tis  imagiui  b,  et  radii  ■  onem  praebeates, 

Btetaantar.    Q  liqaando  I  et  narrationea  sacra  Scrip- 

cam  i'!  ii  et  lii'iir.iii  coutigeril  : 

p  palas,  n  in  ,  corpore- 

■  oribas  1  por- 

;  /V  tioue, 

•■t  imnginam  .■mi  : 

. minis  licniip.  ,     .mm 

pingantur  ne  arnm 

\  isitatione  homines  ad  comessationt  a  at  pe  eb  on  abutantar; 

quasi  festi  dies  in  bom         -  m  per  luxnm  ac  lae  igan- 

tin-.     Poetn  md,  • 

at  nihil  inordinate  at  turn  ul 

mo  1  item,  nihil   pr  fa  rum 

domum  1 1  nctilodo.     tttee  at 

tancte  Sj  n<"!'n.  aemini  licere  alio  in  loc  •  tnqnomo- 

dolil  '  1.  nil  mi  insolil  tm  ponere  vel  ponend  mi  carare  imagi- 

nem,  nisiab]  fuerit;  nulla  etiam  tdmittenda 

nova  miracola,  ne  m 

nose  into  el  -  aliqoid  com- 

pertunihal"! 

•  luod  ai&liqnis 
il  extirp  .  . 


1  1  1  APPENDIX. 

rebus  gravior  qiurstio  incidat:  Episcopus,  antequam  controversiam 
dirimat,  Metropolitan!  et  comproviucialium  Episcoporum  in  Consi- 
lio  provinciali  sententiam  expectct;  ita  tamen,  ut  nihil,  inconsulto 
Sanctissimo  Romano  Pontifice,  novum,  aut  in  Ecclesia  hactenus 
inusitatum  decernatur. 

COXTISUA.TIO  SESSIONIS  DIE  IV.  DKCEMBRIS. 

Decrctum  de  Jndulgentus. 

Cum  potestas  conferendi  Iudulgentias  a  Cbristo  Ecclesia?  conces- 
sa  sit ;  atque  hujusmodi  potestate,  divinitus  sibi  tradita,  antiquissimis 
etiam  temporibas  ilia  usafuerit:  sacro-sancta  Synodus  indulgentia- 
rum  usum,  Christian©  populo  maxime salutarem,  etsacrorum  Con- 
ciliorum  auctoritate  probatum,  in  Ecclesia  retinendum  esse  docet, 
ct  prascipit :  eosque  anatheme  damnat,  qui  aut  inutiles  esse  asserunt, 
vel  eas  concedendi  in  Ecclesia  potestatem  esse  negant:  in  bis  la- 
men  concedeudis  moderationem,  juxta  veterem  et  probatam  in  Ec- 
clesia consuetudinem,  adhiberi  cupit,  ne  nimia  facilitate  ecclesiasti- 
ca  disciplina  enerveter.  Abusus  vero,  qui  in  bis  irrepserunt,  et 
quorum  occasione  insigne  hoc  Indulgentiarum  nomen  ab  hsereticis 
blasphematur,  emendatos  et  correctos  cupiens,  pra?senti  decreto  ge- 
neraliter  statuit,  pravos  quastns  omnes  pro  his  consequendis,  unde 
plurima  in  Christiano  populo  abusuum  causa  fluxit,  omnino  abo- 
lendos  esse.  Ceteros  vero,  qui  ex  superstitione,  ignorantia,  irreve- 
rentia,  aut  aliunde  quomodocumque  provenernnt,  cum  ob  multipli- 
ces  locorum  et  provinciarum,  apud  quas  hi  committuntur,  corrupte- 
las  commode  nequeant  specialiter  prohiberi,  mandat  omnibus 
Episcopis,  ut  diligenter  qnisque  hujusmodi  abusus  ecclesia?  sua; 
colligat,  eosque  in  prima  Synodo  provinciali  referat;  ut  aliorum 
quoque  Episcoporum  sententia  cogniti,  statim  ad  Summum  Roma- 
num  Pontificem  deferantur:  cujus  auctoritate  et  prudentia  quod 
Universali  Ecclesise  expediet,  statnatur;  ut  ita  sanctarum  Indul- 
gentiarum munus,  pie,  sancte  et  incorrupte  omnibus  fidelibus  dis- 
pensetur. 

f 
De  delectu  ciborum,jejuniis  el  diebus  festis. 

Tnsuper  hortatur  sancta  Synodus,  et  per  sanctissimum  Domini 
nostri  atque  Salvatoris  adventum  Pastores  omnes  obtestatur,uttam- 
quam  boni  milites  ilia  omnia,  qua?  sancta  Romana  ecclesia,  omnium 
ecclesiarum  mater  et  magistra,  statuit,  nee  non  ea,  qua?  tarn  in  hoc 
Concilio,  quam  in  aliis  cecumenicis  statuta  sunt,  quibuscumque  fi- 
delibus sedulo  commendent;  omniqne  diligentia  utantur,  ut  illis 
omnibus,  et  iis  praecipue  sint  obsequentes,  qua?  ad  mortificandam 
carnem  conducunt,  ut  ciborum  delectus,  et  jejunia,  vel  etiam,  qua? 
i'aciunt  ad  pietatem  augendam,  ut  dierum  festorum  devota  et  religio- 
sa  celebratio  ;  admonentes  populos  crebro,  obedire  Pra?positis  suis, 
quos  qui  audiunt,  Deum  remuneratorem  audient:  qui  vero  contem- 
nunt,  Deum  ipsum  ultorem  sentient. 

Be  Indice  librorum,  ct  Catechismo,  Brcviario  ct  Missali. 

Sacro-sancta  Synodus  in  secunda  Sessione,  sub  Sanctissimo  Do- 


mino  nostra  Pio  IV.  celebral  nis- 

it.  at  de  variia  cenrarU,  ac  libi  •                                              'iuid 
facto  optu 

referrent :  audiena  nunc  hn  i  in 

nec  lami  ndinem,  tlis- 

tincii'  el  comi  eta  Synodo  i 

qnidqnid  ab  illi>  pr.i  stitnm  I                \i.i- 

beator,  ut  ejus  jnd  ur. — 

I  ibus,  <[uibus  illud  mandatnm  faerat, 
ct  c!'                              no  fieri  ; 

Dt  Deeretis  Con  7<i. 

Tantafuitl.  ticoram  inveterata 

raalitia.  ut  niliii  t.uu  clarom  in  fide  la  onqaam  fnerit, 

ant  tame  rto  siatutuui.  quod  non,  ham  raadente, 

illi  errore  aliqao  containinaverint :  nodaa  i « I 

potis-umuin  mravii.   ol  temporifl   er- 

-  damnan  •  ■  •       '  !  cam  doctri- 

liam  tradi  ■ '  de- 

fmivit.     (  'iii  orbia 

proviiu  i  -  '•   et  um" 

li  pericul  Jtot ; 

haan  riampubl  -arunt,  invitaws,  et 

lami!  hue  araplius  adventuros ;  idecqae  tandem  huic 

6acro  Concilio  finem  imponere  i  nunc,  at  1'rin- 

iramsnam  ita  pra  - 

iam.ut  >p  at  vi.ilari 

non  peimittai  ipiantnr,  et  fideli- 

liqaa  difficnltas  oriatar ; 
aut  aliqna  inciderint,  q  aut  defi- 

nitionem  postulant  alia  remedia  in  I  tilio  institata; 

eonfidit  -  Romanum  Pontificem  cura- 

turum.  i.  ode  difficultas 

idem  negotio  tra  ,  vel 

etiam  Concilii  '• vc' 

coraraodiore  quacnmqi  tram  ne- 

tatibus  pro  D  inquillitate  consulatur. 


II. 

A<  i  i  \m    .  n« 

(    Vf.lIV  \I  IS 

Beatissimo  l'i  -ulis  Eedetut 

Pontijii  i,  mulli  an  -ria. 

Domine  Dons.  8  rem  dial 

conferva,  multo*  annoe. 


440  APPENDIX. 

Card.  Beatissimorum  Summorum  Ponlificum  animabus  Paul! 
III.  et  Juiii  III.  quorum  auctoritate  hoc  sacrum  generale  Concilium 
inchoatum  est,  pax  a  Domino,  et  a:terna  gloria,  atque  felicitas  in  lu- 
ce sanctorum. 

Rcsp.  M emoria  in  benedictione  sit. 

Card.  Caroli  V.  Imperatoris  et  Serenissimorum  Regum,  qui  hoc 
universale  Concilium  promoverunt  et  protexerunt,  memoria  in  be- 
nedictione sit. 

Resp.  Amen,  Amen. 

Card.  Serenissimo  Imperatori  Ferdinando,  semper  augusto,  or- 
thodoxo,  et  pacifico,  et  omnibus  Regibus,  Rebuspub.  et  Principibus 
nostris,  multi  anni. 

Resp.  Pium,  et  Christianum  Imperatorem,  Domine,  conserva: 
Imperator  caelestis  terrenos  Reges  rectae  fidei  conservatores  custodi. 

Card.  Apostolicae  Romanac  Sedis  Legatis,  et  in  hac  Synodo  prae- 
sidentibus,  cum  multis  annis  magnae  gratiae. 

Resp.  Magna&gratias:  Dominus  retribuat. 

Card.  Reverendissimis  Cardinalibus,  et  Rlustribus  Oratoribus. 

Resp.  Magnas  gratias,  multos  annos. 

Card.  Sanctissimis  Episcopis  vita,  et  felix  ad  ecclesias  suas  re- 
ditus. 

Resp.  Praeconibus  veritatis  perpetua  memoria :  Orthodoxo  Sena- 
tui  multos  annos. 

Card.  Sacro-sancta  oecumenica  Tridentiua  Synodus:  ejus  fidem 
confiteamur,  ejus  decreta  semper  servemus. 

Resp.  Semper  confiteamur,  semper  servemus. 

Card.  Omnes  ita  eredimus:  omnes  id  ipsum  sentimus:  omnes 
consentientes  et  amplectentes  subscribimus.  Haec  est  fides  beati 
Petri,  et  Apostolorum  :  haec  est  fides  Patrum :  hsc  est  fides  Ortho- 
doxorum. 

Resp.  Ita  eredimus;  ita  sentimus ;  ita  subscribimus. 

Card.  His  decretis  inhasrentes,  digni  reddamur  misericordiis  et 
gratia  primi,  et  magni  supremi  Sacerdotis  Jesu  Christ;,  Dei  inter- 
cedente  simul  inviolata  Domina  nostra  sancta  Deipara,  et  omnibus 
Sanctis. 

Resp.  Fiat,  fiat,  Amen,  Amen. 
Card.  Anathema  cunctis  haereticis. 

Rcsp.  Anathema,  Anathema.* 


No.  III. 
De  Lieris  Prohibitis,  Regul^e  X. 

Per  Palres  u   Tridentina  Synodo  dclcctos  concinnala,  ct  a  Pio  PP. 
IV.  comprobaUc  constitutions,  qua.  incipit  Dominici,  dic24 Martii, 


anno  15G4. 


Hegulal.  Libri  omnes  quos  ante  annum  MDXV.  aut  Summi 
Pontifices,  aut  Concilia  oecumenica  damnarunt,  et  in  hoc  indice  non 

*  After  the  "  Acclamations,"  the  prelates  subscribed  the  decrees, 
and  departed.    The  subscriptions  were  in  number  two  hundred  and 


\  ppi  mm  i  ir 

sum.  eodeffl  mod  i  '     '">  d  unnati 

raerint 

■J.  Hi  reeiarcbaram  tibri,  tarn  eorum  qui  po  turn  annam 

ba  reses  inveni  runt,  ve\  -mscitarunt,  quam  qui  l> 
aatducei  fuerunl   qnales  sunt  Lutberus,  Zningl        I 

Bal     i«ar  P  inua,  Sv.  ■  ri- 

jnscumque  nominis,  tituli  ant  argument  it,  omnind  prohi- 

ir.  Miorum  li  i  libri,  qui  de  religione  quid 

,.x  |  -.     <  tui  \ '■'-•>  '!•■  ■ 

Don  •  '  '  I 

torum  examinati  el  ap  ir.      Libri  eti  im  Catholici 

illis  qui  post  lapsum  ad  I  i 

cultal    T  I 

twnegenerali  permitti  poternnt. 

3.  \     sionea  i 
edit  •  >ctri- 

nnm  continent,  permittuntur.     I 

I 
runt :  mi>d.>  I  *•  nl- 

gala:   editionia,   ad  intl  ram.    mm    a 

\  d,  ab 

tribus  fir 
quia  utilhatis  parum,  pericmi  verd  plurimam  lei  ruin 

lection"  man 

liitnntar  vcr~i.ni; 
runtiii .  espui 

nint.  qnil  '  men 

IJiM  bli  dicitar,  ant  pa 

I5ri- 

ziani 
text:       \ 

i     i  B  lin- 

innm 

I  .  ant  inq 

irj  \  alga 

ri  li 

tione,  non  damnui 

■  J ii  im  iacnltatem  - 

■  dinarion 

qui  | 

:  prc- 

tilllll.  ill 

lar>  ant 

en.  at. 

Lihri  ill:  n»t. 


fifty-! 
five  arcbl 


448  APPENDIX. 

m  quibus  nulla  aut  panea  tie  suo  apponunt,  sed  aliorum  dicta  colli- 
gunt,  cujusmodi  sunt  Lexica,  Concordantias,  Apophthegmata,  Simi- 
litudines,  Indices,  etlmjusmodi,  si  quae  habeant  admista,  quse  expur- 
gatione  indigeant,  illis  Episcopi,  et  Inquisitores,  una  cum  Theolo- 
gorum  Catholicorum  concilio,  sublatis  autemendatis,  permittantur. 
C.  Libri  vulgari  idiomate  de  controversiis  inter  Catholicos  et 
hsereticos  nostri  temporis  disserentes  non passim  permittantur:  sed 
idem  de  iis  servetur,  quod  de  Bibliis  vulgari  lingua  seriptis  statu- 
tum  est.  Qui  vero  de  ratione  bene  vivendi,  contemplandi,  confi- 
tendi,  ac  similibus  argumentis,  vulgari  sermone  conscripti  sunt,  si 
sanam  doctrinam  contineant,  non  est  cur  prohibeantur ;  sicut  nee 
sermoues  populares  vulgari  lingua  habiti.  Quod  si  hactenus  in 
aliquo  regno  vel  Provincial  aliqui  libri  sunt  probibiti,  quod  nonnulla 
continerent  qure  sine  delectu  ab  omnibus  legi  non  expediat,  si 
eorum  auctores  Catholici  sunt,  postquam  emendati  fuerint,  permitti 
ab  Episcopo  et  Inquisitore  poterunt. 

7.  Libri,  qui  res  lascivas  sen  obsccenas  ex  professo  tractant,  nar- 
rant,  aut  docent,  cum  non  solum  fidei,  sed  et  morum,  qui  hujus- 
modi  librorum  lectione  facile  corrumpi  solent,  ratio  habenda  sit, 
omnino  prohibentur:  et  qui  eos  habuerint,  severe  ab  Episcopis  pu- 
niantur.  Antiqui  vero  ab  Ethnicis  conscripti,  propter  sermonis 
elegantiam  et  proprietatem  permittuntur :  nulla  tamenratione 
pueris  pralegendi  erunt. 

8.  Libri  quorum  principal?  argumentum  bonum  est,  in  quibtis 
tamen  obiter  aliqua  inserta  sunt,  quse  ad  ha?resim,  seu  impietatem, 
divinationem,  seu  superstitionem  spect  mt,  a  Catholicis  Tbeologis, 
inquisitionis  generalis  auctoritate,  expurgati,  concedi  possunt. 
Idem  judicium  sit  de  prologis,  summariis,  seu  annotationibus  quce 
a  damaatis  auctoribus,  libiis  non  damnatis,  appositas  sunt :  sed 
posthac  non  nisi  emendati  excudantur. 

9.  Libri  omnes  et  scripta  Geomantiie,  Hydiomantia?,  Acroman- 
tiee,  Pyromantia:,  Onomantiffi,  Chiromantiae,  Necromautise,  sive  in 
quibus  continentur  sortilegia,  veneficia,  auguria,  auspicia,  incanta- 
tiones  artis  magicas  prorsus  rejiciantur.  Episcopi  vero  diligenter 
provideant,  ne  astrologise  judicariae  libri,  tractatus,  indices  legantur, 
vel  habeantur,  qui  de  futuris  contingentibus,  successibus,  fortui- 
tisve  casibus,  aut  iis  actionibus,  qua;  ab  humana  voluntate  pen- 
dent, certi  aliquid  eventurum  afnrmare  audent.  Permittuntur  au- 
tem  judicia,  et  natural es  observationes,  qua?  navigationis,  agricul- 
tural, sive  medicae  artisjavandse  gratia  conscripta  sunt. 

10.  In  librorum, aliarumvescripturarumimpressioneservetnr,quod 
in  Concilio  Lateranensi  sub  Leone  X.  Sess.  lO.statutum  est.  Quare, 
si  in  alma  urbe  Roma  liber  aliqnis  sit  imprimendus,  per  Vicarium 
Summi  Pontificis  et  Sacri  Palatii  Magistrum,  vel  personas  a  Sanc- 
tissimo  Domino  nostro  deputandas  prius  examinetur.  In  aliis  vero 
locisad  Episcopum,velalium  habentem  scientiam  libri  vel  scriptural 
imprimendse,  ab  eodem  Episcopo  deputandum,  ac  Inquisitorem  hasre- 
tica?  pravitatis  ejus  civitatis,  vel  dioecesis,  in  qua  inipressio  fiet,  ejus 
approbatio  et  examen  pertineat,  et  per  eorum  manum  propria  sub- 
scriptione  gratis  et  sine  dilatione  imponendam  sub  pcenis  et  censuris 
in  eodem  decre  tocontentis  approbetur:  hac  lege  et  conditione  ad- 
dita,  ut  exemplum  libri  imprimendi  authenticum,  et  manu  auctori* 
subscriptum,  apud  examinatorem  reinaneat ;  eos  vero,  qui  libellos 


IX. 


1  l!» 


manu 
el  'i 

detur,  <  t  in  fi 

■ 

ad  id 

qui  il 

qui  •■■ 


tur. 

I 
ejus  !  ' 

-. 
! 


■ 

i 

a  def 

'  in 
a!i  a  pera  in  is  qu  icumque  r 
ct  si 
eorn 
Tel  d( 
'  !irc  •  ■ 

■ 
bus  excuderenl 

■ 
■t  I  nqui  il  i  uf, 

eti  mi  libros,  qui  hi  c  in 

suis  regnis,  sal  provinciis,  vcl 

• : lit, 
turn  eoru  proi  incia 

torn  il<-- 

scrij  •     -  ■  ;  radidit. 

Ad  extremum  vi 
contra  !i  inim  i  >tum,aui  huju  ti  nem 

libro  '  Mil, 

vrl  cojuct is  auctoi 

nem  damn  it  i  atque  pi  in 

interdict'  "it  h  thui 

afficitur,  judicio  Episcoporu .-. 


450  APPENDIX. 


No.  IV. 


TOPE  PIXJS  S  CREED. 

"  Ego  N.  firma  fide  credo  ct  profiteor  omnia  et  singula,  quce  con- 
tinentur  in  symbolo  fidei,  quo  S.  Romana  ecclesia  utitur,  viz. : — 

"Credo  in  unum  Deum  Patrem  omnipotentem,  factorem  coali  et 
terra;,  visibilium  omnium,  et  invisibilium :  et  in  unum  Dominum 
Jesum  Christum,  filium  Dei  unigenitum,  et  ex  Paire  natum  ante 
omnia  siecuia  ;  Deuin  de  Deo,  lumen  de  lumine  ;  Deum  verum  de 
Deo  vero;  genitum,  non factum;  consubstantialem  Patri,  per  quern 
omnia  facta  sunt;  qui  propter  nos  homines,  et  propter  nostram  salu- 
tem  descendit  de  coelis,  et  incarnatus  et  de  Spiritu  Sancto  ex  Maria 
virgine,  et  homo  factus  est ;  cvucifixus  etiam  pro  nobis  sub  Pontio 
Pilato,  passus,  et  sepultus  est ;  et  resurrexit  tertia  die  secundum 
scripturas  :  et  ascendit  in  coelum,  sedet  ad  dextcram  Patris  ;  et  iter- 
um  venturus  est  cum  gloria  judicare  vivos,  et  mortuos  ;  cujus  regni 
non  erit  finis:  et  in  Spiritam  Sanctum  Dominum,  et  vivilicantem, 
qui  ex  Patro  Filioque  procedit ;  qui  cum  Patre  et  Filio  simul  adoratur, 
et  conflorificatur,  qui  locutus  est  per  prophet  is  :  et  unam  sanctam 
Catholicam,  et  apostolicain  ecclesiam.  Confiteor  unum  baptisma  in 
remissioncm  peccatorum,  et  cxpecto  resurrcctijnem  mortuorum,  et 
vitam  ventuii  soeculi.     .Amen. 

"  Apostolicas  et  ecclesiasticas  traditiones,  rcliquasque  ejusdem 
ecclesiae  observationcs  et  constitutiones  firmissime  admitto,  et  am- 
plector. 

"  Item  sacram  scripturam  juxtacum  sensum,  quein  tenuit  et  tenet 
sancta  mater  ecclesia,  cujus  est  judicare  de  vero  sensu  et  interpreta- 
tione  sacrarum  script uraruin,  admitto;  nee  cam  unquam,  nisi  juxta 
unanimem  consensum  patrum  accipiam,  et  interpretabor. 

"  Profiteor  quoque  septem  esse  vere  et  proprie  sacramenta  novas 
legis,  a  Jesu  Christo  Domino  nostro  instituta,  atque  ad  salutem  hu- 
mani  generis,  licet  non  omnia  singulis  necessaria,  scilicet  baptismum, 
confirmationcm,  cucharistiam,  posnitenliam,  extremam  unctionem,  or- 
dinem  et  matrimonium  ;  illaque  gratiam  conferre;  et  ex  his  baptis- 
mum, conlirniationem  etordinem,  sine  sacrilegio  reiterari  non  posse. 
"  Receptos  quoque  et  approbatos  ecclesice  catholicas  ritus,  in  supra- 
dictorum  omnium  sacramentorum  solemni  administratione  recipio,  et 
admitto. 

"  Omnia  et  singula,  qua3  de  peccato  originali,  et  de  j ustificatione 
in  sacro-sancta  Tridentina  Synodo  definita  et  declarata  fuerunt,  am- 
plector  et  recipio. 

"  Profiteor  pariter  in  Missa  offerri  Deo  verum,  proprium  et  propi- 
tiatorium  s:tcrificium  pro  vivis,  et  defunctis ;  atque  in  sanctissimo 
Eucharistire  sacramento  esse  vere,  realiter  et^substantialiter  corpus  et 
sanguinem,  una  cum  anima  et  divinitate  Domini  nostri  Jesu  Christi ; 
fierique  conversionem  totius  substantias  panis  in  corpus,  et  totius  sub- 
stantife  vini  in  sanguinem :  quam  conversionem  catholica  ecclesia 
transubstantiationem  appellat. 

"  Fateor  eliam  sub  altera  tantum  specie  totum  atque  integram 
Christum,  verumquc  sacramentum  sumi. 


APPENDIX.  151 

••  Constantei  t<Mio  >  purgatoriam  esse,  animasqM  ii>i  detentaa  tl « I » -  - 
lion  soffiragiis  jnvari. 

"  Similiter  et  sanctos  nna  rum  Christo  rejnantes,  \'nerandos 
atqiif  invocandos  esse,  eosqne  orationes  l)>>>  pro  aobis  ofierre, 
at(|u>'  eoram  reliqnias  esse  venerandaa. 

"Firmissin  .  imagines  Cbristi,  a!  Deipara    semper  Vir- 

ginia, necnon  aliornm  Banctoram,  babenda*el  retinent  tqne 

eis  debitam  honorem  sc  renerationem  inyertiendam. 

'•  [ndnlgentiarnm  etiam  potestatem  a  <  bristo  in  eeclesia  relictam 
fui^-'';  Qlarnmqae  asam  Cnristiano  po»nlo  maxime  salatarem  • 
affirmo. 

■  Banetam  Catbolieam  et  apostolicim  Romanam  ecclesiam,  om- 
nium ecclesiarnm  matrem  etmagistrim  agnoaco;  Romanoqne  Pon- 
tifici,  bead  Petri,  Apostolornm  Prin  season,  ac  Jean  <  'hristi 

vieario  veram  ohedientiam  spondso,  ac  joro. 

'•  Cetera  item  omnia  a  sacris  can  inibus,  et  oecnmenicis  concibis, 
ac  prascipae  a  sacro-sancta  Tridentina  Synodo  tradita,  definita,  et 
declarata,  indabitanter  recipio  atque  profiteor;  rimnlqae  contraria 
omnia,  atqne  li  i  •  tea  qoascomqae  a  i  damnatas,  rejectai 

analhematizatas,  ego  pariter  damoo,  t  anathematiz 

"Hanc  veram  <  im  fid  m,  extra  qaam  nemo  salvos  esse 

st,  qnam  in  prsesenti  sponte  profit  tor,  et  reraciteifteneo,  eandem 

integr  im  el  im  iol  itam,  nsqae  ad  extremnm  ritaa  Bpiritoun  constan- 

tissin       I  >    ■  adjavante)  retinere  et  confiteri,  atqne  a  meia  snbditis, 

vel  U\i<  1 1 u < > r  11 1 1 1  cum  ad  me  in  mnnere  meo  Bpectabit,  teneri,  doceri, 

et  prsedicari,  qnantum  in  me  i  rit,  i  aratnrnm,  ego  idem  N.  spondeo, 

o,  acjnro.  Sic  me  I  »•  - u  —  adjuvet,  et  ha  c  sancta  Dei  eyangelia." 

Decreta  Concilii  Iridentmi,  Appendix,  p.  sxii. > 


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